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THE WORLD'S 



SPIRITUAL CONQUEST 



CONVERSION TO CHRIST. 



A SUBJECT, THE CONSIDERATION OF WHICH IS NOT ONLY 

TO ELEVATE THE STANDARD OF FIETY AND PROMOTE A 

SPECIAL AND PERMANENT SPIRITUAL INTEREST, 

BUT TO AROUSE ALL CHRISTIANS, WITHOUT 

EXCEPTION OR DISTINCTION, TO A 

SENSE OF DUTY, OBLIGATIONS, 

AND RESPONSIBILITY, AND INDUCE THEM, IF POSSIBLE, TO 

MAKE, NOT A DIVIDED, BUT A UNITED EFFORT TO 

OVERCOME THE POWERS OF DARKNESS, AND 

THUS AS SOON AS POSSIBLE TO SUBDUE 

THIS WORLD TOvTHE SAVIOR. 

By R. B. GODFREY. 

Minister of the Gospel, 
FAIRPORT, KANSAS. 




KANSAS CITY, MO.: 

Press of Ramsey, Millett A Hudson. 

1885. 






COPYRIGHT 

BY R. B. GODFREY. 

1885 
'All.Rights Reserved.' 



CONTENTS. 



PREFACE . 5 

INTRODUCTORY 7 

PART I. 

CHAPTER I. — Spiritual Possibilities Considered Nega- 
tively — Pointing out the Obstacles to the Evangel- 
izing Work as they Relate to Professing Christians 
Themselves — A Want of Faith — A Want of Inclina- 
tion — A Satanic Deception as to the Time of the 
Triumph — The ILowness and Indefiniteness of Chris- 
tian Aim 8 

CHAPTER II.— Obstacles to the Work Continued — Spieitu- 
al Ignorance — Unchristian Penuriousness— A Want of 
Stability — Dissension— Impiety — Sectarian Gangrene. 35 

•CHAPTER III. — Possibilities Continued — The Positive Ev- 

IDENCE OF ITS POSSIBILITY AS MANIFEST FROM PARABLE, 

Prophecy, and many other Sources <i2 

PART II. 

CHAPTER I. — The Source, the Reasons for, and an Exem- 
plification of the Obligation 87 

CHAPTER II. — Christian Obligation Continued — Its Nat- 
ure and Fulfillment ■. 110 

tCHAPTER III. — Christian Obligation Continued— -What 

is Necessary, and Obstacles to its Fulfillment- 130 

(3) 



4 CONTENTS. 

PART III. 

SECTION I.— Its Object 151 

SECTION II.— Its Imperative Necessity 170 

SECTION III.— Its Utility 175- 

PART IV. 

CHAPTER I. — A Proper Conviction on the Part of the 
Impenitent— The Operation of the Holy Spirit in Con- 
nection with the Word, to Deprive Satan of his 
Advantage — Consistent Christian Conduct — Purity 

and Uniformity of Conduct 179' 

Proposition I 190 

Proposition II 199 1 

CHAPTER II. — Indispensabilities Continued — Christian 

Unanimity 213 

Proposition III .. , 2H 

CHAPTER III. — Christian Unanimity Continued— Unchris- 
tian Dissension a Satanic Stratagem to Defeat Christ's 
Cause, and thus Ruin Souls — The Object of Christian 
Unanimity 23<> 

PART V. 

• 

CHAPTER I. — The Import, Nature, Extent, Fearfulness, 
and Certainty of the Accountability and Responsi- 
bility 265 

CHAPTER II. — An Exhibition of Professed Christian- 
Character 284 

CHAPTER III. — Who are the Most Accountable and Re- 
sponsible fob Spiritual Defeats. 29& 



PREFACE. 

In presenting this volume to the public, its Author 
would inform every one that book-writing was the last 
work in which he ever expected to engage. But the 
subject of the present treatise was so impressed upon 
liis mind, and so kept there by the Holy Spirit, he 
found that the only way to relieve himself would be to 
arrange and write upon the same. In doing so, how- 
ever, it was not at all his intention ever to publish this 
book himself. But in lecturing upon the subject, and 
reading over to Christian brethren and friends its con- 
tents, right away both the educated and the unedu- 
cated, and the members of the different denominations, 
began to urge its publication. . This circumstance, in 
connection with the fact that the work in which he is 
engaged is a general one, and hence must be sustained 
within itself, is one of the principal reasons for its 
publication. 

His only apology, therefore, for the publication of 
the present volume is a deep interest in and an intense 
•desire for God's glory, and the best good of infinitely 
imperiled and perishing souls. And his prayer is that 
God, the Holy Spirit, will so incline hearts to obtain, 

5 



6 PREFACE. 

read, and reflect upon the contents of this book as not 
only that the gospel principles it advocates may be 
understood, adopted in faith, and embodied in practice, 
but that by means of such an understanding, adoption, 
and embodiment, Jesus Christ, our Lord and Savior, 
may "receive of the travail of his soul, and be satis- 
fied" not only in the speedy and utter overthrow of 
the powers of darkness, but also in the ultimate, com- 
plete, and glorious triumphs of his kingdom through- 
out the world. 

R. B. G. 

Kansas City, Mo., November, 1885. 




The World's Spiritual Conquest, 
or Its Conversion to Christ. 



" He came to seek and to save that which was 
lost " is the key-note of the whole scheme of redemp- 
tion. In harmony with the same is the following : 
" Go ye, therefore, into allthe world and teach " or 
disciple " all nations and preach the gospel to every 
creature." (Mat. xxviii, 19; Mark xvi, 15.) The theme 
of this language is the world's spiritual conquest, or 
its conversion to Christ. A more extensive, compli- 
cated, important, profitable, and responsible work can 
neither be conceived nor undertaken. It consists, in 
brief, in the complete overthrow of the powers of 
darkness and their removal from among men, at least 
for one thousand years, and the conversion at some 
time of every one capable of repentance and faith — 
involving a great and mighty conflict, a grand battle, 
a glorious victory ; implying spiritual 'possibilities, in- 
finite obligations, the infinite importance of the work, 
what is indispensable to its accomplishment, and the 
awful accountability and responsibility in relation to it. 



THE WORLD'S SPIRITUAL CONQUEST. 



PART I. 

Spiritual possibilities considered negatively and pos- 
itively. 1st. Pointing out the obstacles to the work 
as they relate to professing Christians themselves, 
2d. Bringing forward from both parable and proph- 
ecy, as well as other sources, the positive evidence not 
only of the possibility, but of the absolute certainty 
of the ultimate accomplishment of the work. 



CHAPTEE I. 



SPIRITUAL POSSIBILITIES CONSIDERED NEGATIVELY. 

POINTING OUT THE OBSTACLES TO THE EVANGELIZING 
WORK AS THEY RELATE TO PROFESSING CHRISTIANS 
THEMSELVES. — A WANT OP FAITH. — A WANT OF INCLINA- 
TION. — A SATANIC DECEPTION AS TO THE TIME OF THE 
TRIUMPH. — THE LOWNESS AND INDEFINITENESS OF 
CHRISTIAN AIM. . 

Now, no one of intelligence, who has given any 
proper attention to the evangelizing work, can either 
doubt or reasonably deny that there are very numerous 
and formidable obstacles to its accomplishment. But 
perhaps about all may call in question the correctness 
of the statement that the most and the greatest obstacles 
to the work relate to professing Christians themselves. 
How singular that this should be so ! How very 
strange that the only means left in the world for its 
conversion to Christ should embrace the principal ob- 
stacles to the accomplishment of the work! But 
however strange — and in some respects improbable — 
yet, after obtaining a knowledge of a few facts and a 



9 

little reflection, doubtless nearly all — if not every one 
— will admit that such is actually the case. And 
here, omitting for the present those pertaining to the 
impenitent, we will now-note in detail some of the ob- 
stacles to the evangelizing work as they relate to pro- 
fessing Christians themselves. Among w T hich we will 
notice — 

I. A want of faith. " He that comes to God 
must believe that he is, and the rewarder of those who 
diligently seek him." Said the Saviour : he "did not 
many mighty works there, because of their unbe- 
lief." Yes, doubtless "unbelief" is one of the prin- 
cipal reasons the " mighty work " of this world's 
conversion to Christ has not long since been ac- 
complished. Especially at the present time there 
seems to be, in connection with the different denomi- 
nations, quite a numerous class — among which are 
many not only occupying high positions, but accepted 
as authority in the realm of literature and theology — 
that doubt and deny the possibility of this world's 
conversion to Christ at any time. Not long since, 
such were the published sentiments of the president 
of one our oldest theological institutions. His chief 
argument, however, was taken not from portions of 
scripture relating to time and descriptive of gospel 
triumphs, but from a parable which, as interpreted 
by the Savior himself, relates to the end of the world 
and is descriptive of the general judgment. And 
such, too, is the baselessness, the irrelevancy, and the 
futility of all arguments against either the possibility 
or the positivity of the ultimate and complete tri- 
umphs of Christ's kingdom throughout the world. 
And here I ask that theological professor and presi- 
dent, and all others of his mind, whether, when the 



10 THE WORLD'S SPIRITUAL CONQUEST. 

Savior said, " Go ye into all the world and preach the 
gospel to every creature," his object in that command 
was not the conversion of souls ? and ultimately, if 
not immediately, just as much the conversion of 
" every rational creature " as that of any " rational crea- 
ture ? " If so, what more right has said president, or 
any one else, to either doubt or deny the possibility or 
the positivity of the conversion, at some time, of all the 
impenitent, than he has of the conversion at any time 
of any one of them? When the Savior points out to 
his followers an object, and commands them to work 
for it, has any one any right or reason to doubt or deny 
either the possibility or the absolute certainty of suc- 
cess in that effort? Indeed, no one of good common- 
sense will claim any such right; much less would 
such doubts and denials be at all rational. And yet 
it seems that some, even considered oracles in the- 
ology, are so fooled by the Devil as to have the 
effrontery to at least assume the right not only to 
entertain such doubts themselves, but to express the 
same to others; so that not only they themselves, but 
others also, may doubt and deny the possibility, and 
even the probability, of success in the attainment of 
objects by efforts even required by the Savior. Here, 
doubtless, is one of the principal secrets of the great 
disparity between the righteous and the wicked, not 
only in the past, but especially of the present time. 
And why? where Christians are getting only the one 
to Christ, the Devil is securing the nine, nineteen, or 
ninety-nine to an endless perdition. And, doubtless, 
euch, too, will continue to be the result so long as 
euch doubts are entertained and expressed, for Chris- 
tian interest, effort, and success are " according to 
their faith." Certainly, in proportion to doubts of 



11 

success in any undertaking is energy enervated, hopes 
blighted, and courage destroyed. And hence, had 
1 he Savior, when he said "Go disciple all nations," 
at the same time suggested, like said theological pres- 
ident, that there was no prospect of success in the 
effort, could anything have been more disheart- 
ening and disastrous to the result? I, for one, think 
not. And thus, too, with respect to every one of in- 
fluence who entertains and expresses such satanic and 
nonsensical doubts. But the Savior has never in any 
way even thus hinted, much less said any such thing 
himself. Nor did he ever authorize said president, 
or any one else, to do so. On the contrary, he said, 
" All power is given unto me in heaven and in earth ; 
go ye, therefore, into all the world and teach," or 
disciple, " all nations, and preach the gospel to every 
creature." "And, lo, I am with you alway, even unto 
the end of the world "; and " able to do exceeding 
abundantly above all ye ask or think." Certainly 
nothing could have been more assuring and encourag- 
ing to both anticipation and toil than such language. 
And hence, so far as the Scriptures are concerned, 
away with all such satanic nonsense as doubts and 
denials of either the possibility or the absolute cer- 
tainty of this world's spiritual conquest or conversion 
to Christ at some future time. 

And yet perhaps Satan may so magnify the ob- 
stacles to the work as to cause doubts and denials, if 
not from wrong scripture views, like those of said 
theological president, at least from the number, the 
magnitude, and insurmountability of those obstacles. 
But, I ask, do obstacles always prevent the accom- 
plishment of a good work ? If this were so, no good 
would ever have been secured in the world ; for there 



12 THE WORLD'S SPIRITUAL CONQUEST. 

are very many obstacles to every good work. There 
are very many obstacles to the conversion of every sin- 
ner. But do obstacles always prevent the conversion 
of the impenitent ? If this were so, no sinner would 
ever have been converted. But vast numbers have 
been converted, notwithstanding the almost innumer- 
able and insurmountable obstacles to their conversion. 
True, with respect to the evangelizing work, Christians 
— like the children of Israel in the wilderness, with the 
mountains on either hand, the Red Sea before them, 
and the Egyptians in their rear — are surrounded with 
almost innumerable obstacles. Yet, stepping forward 
in the name of Israel's God, Is there not every reason 
to believe that every obstacle would be overcome and 
every enemy of the Cross subdued, and very soon every 
sinner in the w T ide world converted and brought into 
subjection to the will of God? Doubtless there is. 
And yet, perhaps, for want of proper spiritual in- 
struction and experience, a large proportion of the 
present professed followers of Christ may wholly dis- 
believe in any such great and glorious result. 

Indeed, practical if not theoretical Antinomianism 
and infidelity seem at the present time to be the be- 
setting sins of the Church. Antinomianism says that 
Christian labor is of no consequence. Infidelity says 
that God's word is not true. And how frequently we 
meet with both among professing Christians; for in 
urging very many of them to do anything for Christ, 
very likely the first thing you hear will be : " It is of 
no use." That is, Christian labor is of no consequence ; 
it avails nothing. Then ask : "Is Christian labor re- 
quired ? Is it important and necessary ? " " Oh, yes," 
they will reply, " it is by means of Christian labor the 
light shines, the saving influence is exerted, and the. 



THE WORLD'S SPIRITUAL CONQUEST. 13 

conquests of the Redeemer's kingdom carried for- 
ward." But yet " It is of no use." And thus, per- 
haps, in the same breath, they may affirm and deny 
the same thing. And-4f this was all, if the conduct 
would correspond with the affirmation instead of the 
negation, and the work was thus accomplished, it 
would make no difference. But you will find that 
the conduct w 7 ill generally, if not always, correspond 
with the negation rather than the affirmation, thus 
leaving the work undone and making a had matter 
very much worse. Then ask : " Does God's word mean 
anything ? Is it true ? " And with great astonishment 
they may stare at you and reply : " Certainly, God's 
word means something, and is true." Certainly " go " 
means action, and " do " means w r ork. Also it is true 
that Christian labor will avail something ; since they 
do not fight as one beating the air. Hence it is not vain 
to serve God, for " they that wait on the Lord shall 
renew their strength ; they shall mount up with wings 
as eagles ; they shall walk and not faint, and run and 
not be weary" ; inasmuch as their " labor in the Lord 
is not in vain." " But then—" Then what ? " Why, 
it is of no use for either me or suctror such an one to do 
anything ; to speak, pray, or anything else." Why not ? 
"Because we can not do it as well as others."' But 
does God require you to do as well as others? " Oh, 
no; he says to me, and to every one, go and do; and 
I suppose he means to go and do as well as we can, 
and he will bless." " But yet it is of no use for either 
me or such or such an one to do anything." But you do 
not intend to give to God the lie ? " Oh, no, no ; cer- 
tainly not ! " 

But have you not said that it is vain for you and 
eome others to serve God? " Well, really, we did not 



14 THE WORLD'S SPIRITUAL CONQUEST. 

intend to." Then you do many things you do not 
intend to ? " Well, not exactly that." Then what do 
you mean? "Really, that is pertinent." But can 
one do any more than his own work ? " Oh, no." 
Then can any one do your work and the work of 
those you refer to ? " Oh, no." Can all the work be done 
unless all its parts are done? " Oh, no." Then, how 
•can all the work, and your work, and the work of those 
you refer to be done, unless you and those persons do 
the work ? " Well, that is a puzzler." Then ask what 
sort of persons they are — whether Antinomians or 
infidels, or both — and if you can tell, you can do better 
than I can. 

Certainly they are a very peculiar class, and in a 
very strange and peculiar condition. But what shall we 
do with them ? Throw tliem overboard and conclude 
they are all Simon Maguses, having neither part 
nor lot in the matter ; or, that they are in the Devil's 
net, and so blinded and bewildered and deceived with 
respect to what they do believe or disbelieve as to 
hardly know what they are or what they are doing ? 

Doubtless many consider themselves good mis- 
sionary Christians who, in fact, are very much more 
Antinomian than missionary. Doubtless others con- 
sider themselves sound in the faith who, in fact, ex- 
hibit in both theory and practice very much more, in- , 
fidelity than real belief. 

Now, this semi-antinomianism and infidelity to- 
gether constitute one of the greatest obstacles to this 
world's spiritual conquest. For — - 

1st. Nothing can be accomplished without work. . 
And here I ask, can anything be obtained without 
labor? Can the farmer, or the merchant, or the me- 
■chanic, or any one else obtain anything without work? 



THE WORLD'8 SPIRITUAL CONQUEST. 15 

Labor is indispensable to the accomplishment of 
everything spiritual as well as temporal. Work, 
therefore, and the most extensive, energetic, and per- 
severing that can be jionceived, is necessary to this 
world's conversion to Christ. But more of this in 
another place. 

2d. So far as it is doubted that work is necessary 
or of any consequence, nothing is apt to be done at 
all. This, doubtless, is why so many professing Chris- 
tians can not be induced to do anything. Though 
they profess to believe in works as well as faith, and 
do actually belong to what is called a missionary 
denomination, yet, doubting both the necessity and 
utility of Christian labor, they do nothing, and nothing 
is accomplished. Hence, urge them to drill to prepare 
themselves for the war, or to actually engage in the 
hattle, and very likely they will at once give to God 
the lie, saying "It is of no use" — that is, labors in 
the Lord are in vain ; they that wait on the Lord shall 
not renew their "strength, etc. This, doubtless, is why 
so little has been accomplished in the past, and is now 
being done, and about the only reason the world long 
before this has not been subdued to the Savior. 

3d. So far as one doubts that he can succeed in 
what he undertakes, he is more liable to fail than to 
succeed ; because the doubt will tend to enervate the 
whole action, preventing a proper determination, 
energy, and perseverance. Now this half believ- 
ing, and thus trying to serve God at the halves, is 
doubtless why what has been undertaken has been 
only half done, leaving Satan in possession of the 
field, where, had there been a proper faith, he would 
have been overcome and a glorious victory obtained 
for Christ 



16 THE WORLD'S SPIRITUAL CONQUEST. 

4th. Should ther*e be no lack as to interest and 
effort, without a proper faith there could be no success, 
for " without faith it is impossible to please God " ; and 
unless Grod is pleased his aid can not be obtained, and 
without his aid there must be an utter failure. 

But though a want of faith is one of the greatest 
obstacles to this world's spiritual subjugation, yet it is 
not insurmountable, for every one is capable of believ- 
ing and can be convinced. Besides, there is abundant 
evidence not only that the work will actually be 
accomplished at some future time, but that it could be 
done even during the present generation of Christians. 

II. Again, another great obstacle to the work is 
a satanic deception as to the time of the triumph. It 
is similar to that practiced upon the impenitent with 
respect to conversion, which is never " now" but 
always at some " more convenient season " ; the 
thought constantly occurring, if not expressed, " To- 
morrow shall be as this day, and much more abun- 
dantly." And thus with respect to the world's conver- 
sion to Christ. Even those who believe in the 
accomplishment of the work seem to suppose that it 
is never " now." Not during their time, not during 
their generation ; but always at some indefinite future. 
And the young being thus instructed when they come 
upon the stage of action, they also take up the re- 
frain, "Not during our time — not during our gen- 
eration." And thus, one generation after another 
has passed, and is passing, and doubtless, too, will con- 
tinue to pass, until Christian instruction, faith, prac- 
tice, and expectation are radically changed with re- 
spect to the accomplishment of the work. 

And here I ask, does not the scripture language, 
a Turn ye, turn ye," " to-day, if ye will hear his 



THE WORLD'S* SPIRITUAL CONQUEST. 17 

voice "; " now is the accepted time, now is the day of 
salvation," — equally apply to every sinner as to any 
sinner ? If so, would not God have all the impen- 
itent, everywhere, and at_once, attend to their soul's 
salvation, and also with the firm belief that the 
effort would be successful if put forth ? If so, would 
he not have those whose duty it is to seek the salva- 
tion of souls equally undertake, and also expect, the 
conversion of evtry sinner as that of any sinner ? 
Doubtless he would. And hence, since the two cases 
are exactly parallel, doubting and denying the one 
would be doubting and denying the other, and 
both doubted and denied, would be virtually be- 
lieving and contending that God's word is nonsense 
and of no consequence. Certainly no one but the 
Devil's dupe would hold to and teach such satanic 
nonsense and delusions. May the time not be distant 
when especially every Christian, as well as every sin- 
ner, shall be delivered from such a satanic deception, 
and no longer doubt the possibility of this world's con- 
version to Christ, even during the present generation 
of Christians. 

III. Another great obstacle to the work is a want 
of inclination. Ah the impulses and propulses of 
human nature are naturally opposed to it. As the 
sparks fly upward, so all human inclinations are 
prone to earth and its pleasures, rather than to heaven 
and its enjoyments. Of this every Christian is con- 
scious, not only from experience, but from observation. 
What Christian is there who will not admit that his 
inclinations are altogether too earthly ? Every truly 
converted person naturally mourns over the tend- 
encies and earthliness of his nature. Such now is 
the Christian's own experience as to his own disinclina- 

3— 



18 THE WORLD'S SPIRITUAL CONQUEST. 

tion to the spiritual warfare. The same is equally 
evident from observation; for where the interest is, 
there is the action; and where the action is, there is 
the interest ; and where both interest and action are, 
there is the inclination. Now, deciding by this rule, 
and judging from appearances, can any doubt the 
terrible disinclination to spiritual things? Observe 
professing Christians from the beginning to the close 
of the year ; what will be the interests and efforts of 
very many of them? Scarcely anything will be seen 
or heard except the world. The world will be first 
and last, and nearly all the time, with a large propor- 
tion of those pretending to be Christians. 

But though such is the terrible disinclination to 
the spiritual warfare, and such its alarming and crim- 
inal indulgence on the part of even Christians, yet 
the obstacle is not insurmountable, for the inclination 
can be resisted and reversed, and thus the obstacle 
overcome. 

IV. Another great obstacle to the work is the 
lowness and indefiniteness of Christian aim. To succeed 
in anything, the aim must be definite — especially 
to. succeed in anything great and good; not only 
must the aim be definite, but it must be high. Let 
any one undertake anything with nothing in special 
in view — will he succeed ? He will be as liable to do 
one thing as another, or nothing at all. This is es- 
pecially true with respect to thought. So far as 
thought is indefinite, it is confused and misunderstood. 
So, too, with respect to the expression of thought. So 
far as thought is indefinitely expressed, it is still- con- 
fused and misunderstood. So, too, with respect to the 
signification of language. So far as words are in- 
definite in signification, thus far they are unintelligi- 



THE WORLD'S SPIRITUAL CONQUEST. lfr 

ble, deceptive, and worse than useless. The use of 
fire-arms, however, furnishes one of the host illustra- 
tions of the importance and necessity of a definite 
aim. Any one desiringjbo hit anything by means of 
shooting must aim directly at it, or he is as liable to 
hit one thing as another, or nothing at all. So with 
respect to the accomplishment of every thing, spirit- 
ual as well as temporal. There can not possibly be 
any proper success without a definite aim. 

But to a definite aim is indispensable: 1. A defi- 
nite object to aim at. 2. A definite plan or arrange- 
ment to hit or secure said object. 3. A definite inter- 
est in what is undertaken. 4. A definite effort to 
obtain the object proposed. For without each and all 
of these, and especially the last, the whole is still indefi- 
nite, and nothing at all accomplished. E"ow, if these 
elements are not necessary to a definite aim, and a 
definite aim is not necessary to success, then nothing 
is necessary to the accomplishment of anything. Ap- 
plying, therefore, these principles to what is at pre- 
sent going on in the world, how does the matter stand ? 

1st. With respect to the powers of darkness, it is 
thus : There is no inclefiniteness at all in satanic at- 
tempts to dishonor God and ruin souls. Satan's aim, 
in what he undertakes is perfectly definite, since it 
embraces all the necessary elements — both object, plan, 
interest, and efforts. None can doubt this after a mo- 
ment's reflection upon the various satanic operations. 

Take, for instance, the liquor traffic, one of the Dev- 
il's most prolific trades. 1. There are his distilleries 
or swill-houses, where the blessings of God are con- 
verted int© awful curses. 2. There are his grog-shops of 
whatever grade or name, or hog and slaughter pens, 
where souls are butchered as well as bodies. 3. There 



20 THE WORLD'S SPIRITUAL CONQUEST. 

are those engaged in the liquor traffic, hy distilling, 
wholesaling, retailing, drinking, and raising grain for 
the distillery ; or the Devil's butchers, the worst mur- 
derers — excepting, perhaps, the intention — on top of 
the earth, because engaged in destroying the soul for 
time and eternity, as well as the property, the reputa- 
tion, the health, the happiness, and the natural life of 
the poor inebriate, and that of his family. 4. And, 
finally, there is the liquor bugle, calling, "Pig, pig;" and 
here they come from all parts and grades and employ- 
ments, and even frequently from among professing 
Christians — what a shame ! Some, sneaking like whip- 
ped dogs, skulk into some cellar or behind some 
screen and there take their portion ; while others in 
open daylight take their portion and brag, and swear, 
and slaver, and stagger, and dreul, and wallow in the 
mire with the swine ; which with respect to temper- 
ance, are the drunkard's superiors. Is there not defi- 
niteness and success in this branch of the Devil's op- 
erations ? If any doubt it, let them look around them, 
and ask the past and present history of the liquor 
traffic. And here we may exclaim, all honor to tem- 
perance hotels and hotel-keepers, and temperance lect- 
urers, and especially to those noble women who have 
dared to attack the demon in his den ! May God bless 
and prosper and succeed them in their every effort to 
oppose, to overcome, and forever to banish from the 
world the vile monsters — liquor traffic and i intemper- 
ance- 

And here, as a further illustration of this point, 
could be mentioned other satanic operations, such, for 
example, as the houses of ill fame — the different kinds 
and places of sinful amusement; and especially the 
propagation of false doctrines or erroneous sentiments 



THE WORLD'S SPIRITUAL CONQUEST. 21 

in the name or unaer the cloak of Christianity. But 
enough ; from what has now been said, and especially 
from what is known of the Devil and his operations, 
none can doubt the definiteness of his aim in all he 
undertakes for dishonor, death, and eternal ruin. 

2d. Again : With respect to worldly things, it is 
thus. Is there apt, even on the part of professing 
Christians, to be any indefiniteness in their aim for 
the things of this world ? Do they not generally, if 
not always, have a definite object in view, and a definite 
plan formed to secure said object, and a definite interest 
in the same ? And is the definite and special effort apt 
to be lacking ? And if one plan will not do, is there 
any hesitancy in devising and adopting another, and 
another if necessary, until the object is secured ? This 
is especially true on the part of the impenitent, on 
account of which the Savior said : " The children of 
this world are, in their generation, iviser than the 
children of light." (Luke xvi, 8.) A terrible indict- 
ment ! But so it is. 

Now, how is it with respect to professing Christians, 
or "the children of light"? Is there apt to be much 
definiteness in their aim for the cause of Christ, God's 
glory, and the salvation of souls ? How is it with 
respect to object ? Are they apt to have a definite 
object in view in what they undertake spiritually? 
None can doubt that this is so respecting worldly 
things. Every one engaged in secular business has a 
definite object in view, and, if desired, can define or 
tell what it is Suppose, however, professing Chris- 
tians be interrogated upon this point, what do you 
think they would say? Would not the most of them 
be in doubt what to answer at all ? And the rest 
naturally reply that they are " knocking along," as 



22 the world's spiritual conquest. 

the saying is=-that is, striking here and there With 
nothing in special in view — trying to know and to do a 
little in various ways, hoping and supposing that all 
will be right in the end — that is, that the mark will be 
hit, whether it is seen and aimed at or not. 

Indeed, in the aims and efforts of many professing 
Christians there seems to be a terrible vagueness and 
looseness. They are apt to have no definite object in 
view in what is undertaken for their own church, 
their own person, their own family, and friends, and 
neighbors, and neighborhood, much less for other 
neighborhoods and the world at large. 

E"ow, how many professing Christians do' you 
think have in view this world's spiritual conquest as 
the grand ultimatum, or mark at which they are aim- 
ing in all their spiritual aspirations ? Doubtless many 
can say that such an ultimatum has not ever been 
urged upon their attention, much less have such a 
definite object in view; much less a definite plan 
formed to secure said object ; much less a definite in- 
terest in the same ; much less putting forth a definite 
effort to obtain such a result ; much less devising and 
adopting new plans to this end, and thus endeavoring, 
in every way possible, to conquer this world spirit- 
ually. 

ISTow, this awful vagueness and looseness concern- 
ing spiritual things is heart-sickening. But very few 
seem to have any definite aim in regard to the matter ; 
all things left at loose ends spiritually, if not tempor- 
ally, and at the same time an idea that it is just as 
well, and that all will be right in the end notwith- 
standing — a suggestion of the Devil, and a more 
false and inconsistent notion there could not pos- 
sibly be. 



THE WORLD'S SPIRITUAL CONQUEST. 23, 

How very deeply and painfully will a true child] 
of grace, when viewing Zion's desolations and Chris- \ 
tian operations, be impressed with these thoughts, and 
especially in beholding their apathy and listening to 
their replies when preached to or questioned concern- 
ing such things. 

Perhaps in a community there may be living a 
number of professing Christians, as well as many of 
the impenitent, having their ceiled houses and every 
convenience and comfort for the body and this life, 
but where there is no meeting-house or special ar- 
rangement for God's worship and the salvation of 
souls ; or, if a meeting-house, perhaps in a dilapi- 
dated condition — half finished, half lighted, half seated, 
half cleaned, half warmed, destitute of convenience 
and comfort, and more repulsive than attractive ; and, 
as is frequently the case South and West, if not so 
frequently North and East, the doors and windows 
left w T ide open, letting swine and other animals have 
as free access as the people ; and if a stove at all, the 
pipe thrust out through the side of the building, in- 
stead of through the roof, where, when the wind is in 
that direction, the smoke is driven back into the room, 
filling the house, confusing the speaker, bewildering 
the hearer — causing one to cough, another to cry, and 
thus rendering useless the attempt to preach the gospel 
or to serve God. Now, if others have not, your au- 
thor has frequently -met with meeting-houses in that 
condition, and been nearly choked down and smoked 
out before services closed. 

Taking, therefore, that example as a general illus- 
tration of Zion's desolations and Christian operations, 
we have a picture more or less visible, in one form or 
another, in every part of Christendom. 



24 THE world's spiritual conquest. 

Then ask professing Christians why this is so. 
Perhaps one response may be, " We don't feel like it." 
Another response may be, " What is everybody's 
business is nobody's business " ; that is, what is the 
duty of all is attended to by none, each waiting for the 
other and nothing done by either, except the cause of 
Christ neglected and the Devil served. 

Now, I ask, am I not here stating facts which do 
actually exist in the Church and among professing 
Christians ? If so, what do they argue ? That Chris- 
tian aim is high and definite, having for its object this 
world's spiritual conquest, or "the mark for the prize 
of the high calling of God in Christ Jesus " ? The op- 
posite — that with respect to spiritual things, Christian 
aim is low and groveling, having for its object the 
mark for the prize of the low calling of the Devil in 
worldliness ; tending downward, instead of upward ; 
tending to God's dishonor and the soul's ruin, rather 
than to God's glory and the soul's salvation. 

Where the planning, interest, and efforts are, there 
is the object ; and where the object is, there is the aim. 
Now, deciding by this rule and judging from appear- 
ances, where shall we locate a large proportion of 
professing Christians ? On the side of Christ and his 
cause ? Or on the side of the world and the Devil's 
cause ? If anything is neglected, what is it — the cause 
of Christ or the world ? If anything is lacking, what 
is it — diligence in business, or fervency of spirit ? What 
duties are generally, if not always, the most promptly,, 
energetically, and faithfully discharged ? Now, to see 
how the matter stands — saying nothing of the impeni- 
tent — let us contrast the relative position of both tem- 
poral and spiritual things as exhibited from their 



THE WORLD'S SPIRITUAL CONQUEST. 25 

treatment and support by even professing Christians 
themselves. 

Take, for instance, those things relating exclusively 
to the body and this ftf/e^uch, for example, as agricult- 
ural, mechanical, and commercial pursuits, especially 
civil or political and educational interests, as well as. 
the practice of medicine and the law. Now, as viewed 
in these different departments, what difference between 
professing Christians and non-professors with respect 
to interest and efforts? Of the two, do not professing 
Christians sometimes possess and manifest a little 
more interest in such things than do the impenitent? 
Are they not generally, if not always, the most 
prompt, energetic, and faithful in the discharge of 
secular duties. I think, after a little close and careful 
observation, any one will admit that professing Chris- 
tians in general appear rather more worldly than 
worldlings themselves. 

But how is it in spiritual things ? Certainly, says 
one, professing Christians possess and manifest more 
interest in such things than do the impenitent. This 
may be so. But do they generally possess and man- 
ifest as much interest in spiritual things as they do 
in temporal or secular matters ? 

1. If there is any hesitancy on their part, what 
does it relate to — to money-making or to the cause of 
Christ? If any urging is needed to get them to dis- 
charge duty, what does it relate to — to bodily matters 
or to soul interests? Do ministers find any occasion 
to urge professing Christians to be more worldly and 
less spiritually minded, interested, and active ? Rather 
is it not the reverse of this ? Is not a large propor- 
tion of the time and strength of every faithful minis- 
ter used up in trying to get professing Christians to 



26 the world's spiritual conquest. 

be less worldly and more spiritually minded? And 
then is there not apt to be a failure in nine cases out 
of ten ? Certainly, if any hesitancy is manifested, or 
urging needed, all know that it does not relate to 
money-making. Even professing Christians are suf- 
ficiently prompt concerning such things without any 
urging thereto. However paradoxical, unaccountable, 
and strange, the hesitancy manifested and the urging 
needed, even on the part of professing Christians, re- 
late to the cause of Christ, or to soul interests, 
the very least of which in value and duration far 
surpasses any number of such worlds as this. 

2. Is it not the same with respect to life and ac- 
tivity? Where do we find the hum and buzz, the 
early rising, the late retiring, the quick step, the 
rapid walk, and flippant talk? Are they in spiritual 
things ? If there is any lagging and dragging, accom- 
panied by slow movement and speech, what do they 
relate to — to bodily matters or to soul interests ? All 
who have observed the conduct of professing Chris- 
tians in their discharge of secular and spiritual duties 
have long since decided that their deadness and dull- 
ness, or sluggishness and inactivity, relate to the 
cause of Christ rather than to the body and this life. 

3. Is it not the same in regard to energy '? Energy 
includes determination and perseverance in the midst 
of trial, opposition, and disappointment. Now, trials, 
oppositions, and disappointments are as common to 
secular things as to spiritual interests. But in what 
do we find the most energy on the part of professing 
Christians ? When the farmer, for instance, who is a 

.professing Christian and church-member, fails to se- 
cure the harvest he desired, is he apt to conclude that 
it is of no use to continue farming longer, and at once 



THE WORLD'S SPIRITUAL CONQUEST. 27 

dispose of his land and go into some other business, 
or give up in despair ? Do we not find that profess- 
ing Christians are as energetic, if not a little more 
so, than are the impenitent? Are they apt in money- 
making to consult wind and tide, and to urge all sorts of 
excuses against it — yielding to cold and heat, to burning 
suns, to chilling frosts, rains, snows, and blows ? Every 
one who has observed Christian conduct knows that in 
secular matters it is the reverse of this, but that in 
spiritual things such is very apt to be the case. "When 
it comes to Christianity, almost " all, with one con- 
sent, begin to make excuse." They have the head- 
ache, or backache, or some other ache or pain; in 
fact, they seem to be all out of joint, soul and body 
both. Also, wind and tide must be thrown in, the 
thermometer must be consulted; and if it is a little too 
warm for comfort, why there is danger of sun-stroke, 
and it will not do to attend to the cause of Christ; 
or, if it is a little colder than is agreeable, especially 
damp and rainy, why there is danger of disease and 
death, and Christianity is out of the question. Yet 
at the same time, when it comes to secular matters, 
these same delicate and diseased Christians will at 
once right up, every joint in its socket, every muscle 
in its place, all ready for pleasure or work; not even 
considering the weather. too inclement, too cold nor 
too hot, too wet nor too dry to go shopping or vis- 
iting, or to attend to any other worldly emoplyment 
or secular amusement. What an awful inconsistency ! 
But thus it is very frequently, and on the part of very 
many calling themselves Christians. 

How frequently too, professing Christians compare 
themselves among themselves — which the apostle says 
"is not wise'' — and when one or a number fail to d* 



28 THE world's spiritual conquest. 

what is for the best, the rest follow their example ; 
and thus one after another "going with the multitude 
to do evil," until all perhaps, like ignoble deserters turn 
their backs on Christ, sacrificing spiritual soul and 
eternal interests; subjecting themselves to severe 
scourgings and afflictions, allowing the Devil to tri- 
umph and God to be dishonored, and others to be 
eternally ruined, who, by more energy would have 
been saved ; and, finally, every such spiritual sacrifice, 
affliction, dishonor, and death wholly prevented by 
more determination and perseverance. 

How many churches, prayer and conference meet- 
ings, Sabbath-schools, and other religious enterprises 
have been commenced, and thus abandoned, and even, 
too, by the very persons who had undertaken them; 
not, however, from any necessity in the case, but just 
because others lacked the interest, the activity, and the 
constancy which was thought should be possessed and 
manifested, when, at the same time these same persons 
have not allowed any such thing to interfere in the 
least with their secular interests and success. Oh, 
what a shame and disgrace to the Church and to pro- 
fessing Christians that such statements can be true ! 

Especially, too, if the feelings are not just what 
they should be, whatever spiritual interest may be sac- 
rificed by so doing, Christian duty is very apt to be 
neglected; and on the part of those who thus consult 
and yield to their feelings, rather than to principle, 
Christian duty is more frequently neglected than dis- 
charged ; for it is seldom, if ever, that the emotional 
nature is entirely in unison with. Christian duty. And 
this, too, is equally true respecting worldly things. 
It is seldom, if ever, that the emotional nature is en- 
tirely in accord with any kind of work, secular or 



THE WORLD'S SPIRITUAL CONQUEST. 29 

religious ; if it was thus, work would be no cross nor 
curse. But however crossing to the feelings to dis- 
charge secular duties, it is seldom, if ever, that on 
that account they are leftL undone, when perhaps on 
that account every Christian duty may be neglected 
and left undischarged. 

What a vast amount of good very many have sac- 
rificed upon their emotional nature ; when, at the same 
time, they have not allowed that nature to interfere in 
the least with their secular interests and success. Oh, 
for shame ! for shame! on — what shall we call them? 
such spiritual idiots and drones in Christ's cause, 
sacrificing upon their emotional nature, which is like 
the changing and whistling wind, the substance for 
the shadow, eternity for time, the soul for the body, 
heaven, holiness, happiness, and an endless life for hell, 
destruction, and endless death and wretchedness. 
What folly ! what folly ! what folly ! that any pretend- 
ing to be even rational should do so, much more those 
professing to be Christians ! 

4. Is it not the same with respect to faithfulness f 
Faithfulness includes constancy and completion. Now, 
are not professing Christians as constant in their at- 
tendance upon what they have undertaken for them- 
selves, and other trusts committed to their hands, as 
are the impenitent ? Are they not every day alike, 
both early and late, about as regular as a good clock 
in their attendance upon secular interests, and even fre- 
quently carrying such things to an extreme; going 
beyond strength and health to discharge secular du- 
ties, and thus sometimes bringing on disease and 
destroying life itself to attend to the world ? Are 
they apt one day to discharge secular duties and to 
fulfill temporal obligations, and the next to fail iu 



30 the world's spiritual conquest. 

both; injuring themselves, ruining others, and thus 
preventing all confidence in and dependence upon 
them ? Kot so naturally, but so spiritually. Are not 
many church-members more apt to neglect than to 
discharge Christian duty? May they not" one day 
be very wide-awake, careful, prayerful, earnest, and 
active, and the next very careless, prayerless, indiffer- 
ent, and inactive, and thus frequently do much more 
harm than good ? All know that this is so. 

Again, are not professing Christians as apt to finish 
what they undertake temporally as are the impenitent? 
Are we more apt among professing Christians than 
the impenitent, to meet with half finished fabrics, and 
buildings and garments and watches, and other such 
things, which have been commenced and abandoned 
before completion? I think all will admit that pro- 
fessing Christians are as apt, if not a little more so, 
to fully discharge secular duties than are the impen- 
itent. 

But is this so spiritually ? Are not many church- 
members apt to leave a part of the duty undone, when 
they undertake at all to discharge Christian duty ? 
Thus all the time, both public and private, both per- 
sonal and family, both week-clay and Sabbath duties 
are only partially discharged, when at the same time 
and by the same persons every secular duty and in- 
terest is fully attended to. For shame! for shame! 
on such stupidity and folly ! 

5. Is it not the same with respect to support f Are 
professing Christians apt to expend as profusely and| 
freely upon the soul and another life as they are upon J 
the body and this life ? Perhaps five cents for soul 
interests, and fifty dollars or five hundred for fleshly 
gratification ; five dollars for the cause of Christ, and 



THE WORLD'S SPIRITUAL CONQUEST. 31 

five hundred, or five thousand, or five millions for food 
and raiment and other such things, saying nothing of 
the vanity gew-gaws, such as gold rings, bracelets, and 
breastpins; especially of^tobacco and snuff and the 
different intoxicating drinks used as a beverage. 

Money enough for agricultural, mechanical, and 
commercial pursuits — especially for medicine, the law, 
and politics ; a little less for educational purposes, 
because education is the handmaid of Christianity ; 
scarcely any at all for the cause of Christ, because that 
relates exclusively to soul interests, and is of infinite 
importance. 

All know that the regrets and grumbling about 
cost and carriage, high prices and the frequent money 
calls, relate generally, if not always, to the cause of 
Christ or to soul interests, rather than to the body and 
this life. 

"We seldom, if ever, hear professing Christians 
complaining of what it costs to carry on their farming 
operations or mechanical pursuits or commercial en- 
terprises; much less of medical charges, lawyers' fees, 
and political expenses ; much less of the cost of living 
and for amusement and the gratification of their curi- 
osity, and frequently false fancy, and sometimes per- 
verted appetites, ^ow very profusely and freely both 
men and women will, without a whimper, expend 
upon all such things, and even frequently large sums 
upon what is worse than useless — as is always the case 
with respect to all needless and unwholesome stimu- 
lants- and bodily adornments and sinful amusements; 
but if anything happens to be needed and desired, and 
especially requested for educational or spiritual pur- 
poses, what a change; how the eye will flash and the 
teeth grate and snap, and what a grumbling and snarl- 



32 THE WORLD'S SPIRITUAL CONQUEST. 

ing about so many money calls, and so much needed 
for this thiog and that thing, etc. 

What professions and employments are the best 
sustained ? Behold the poverty among teachers and 
preachers, and then decide. Farmers, and sailors, 
and merchants, and mechanics, and lawyers, and 
doctors, and politicians, and even tobacco and liquor 
dealers can all be sustained; but teachers and preach- 
ers must go a-begging, or abandon the work in which 
they are engaged, and upon which is depending every- 
thing really valuable and important in both time and 
eternity. 

As an illustration of this point, now listen to the 
sermon of a clown, preached in Virginia at a circus, 
and reported in one of our religious newspapers : 

"It was in the evening, when the performance was 
about to close ; the clown stepped forward, and in a 
solemn tone addressed the vast assemblage present, 
among which were hundreds of professing Christians 
of the different denominations — Methodists, Baptists, 
Presbyterians, and Episcopalians — as follows : c My 
friends, we have taken in about six hundred dollars 
here to-day ; more money, I venture to say, than any 
minister of the gospel in this county will receive for a 
whole year's service. A large proportion of this 
money ' (mark ! ) < was given by church-members ; a 
large proportion of this audience is made up of mem- 
bers of the Church; and yet, when your preacher asks 
you for money to aid in supporting the gospel, you say 
you are too poor to give anything. Yet you come 
here and pay dollars to hear me talk nonsense. I am 
a fool because I am paid for it ; I make my living by 
it. You profess to be wise, and yet you support me 
in my folly. But perhaps yor say you did not come 



THE WORLD'S SPIRITUAL CONQUEST. 33 

to see the circus, but the animals. Ah, now, this is 
all an excuse. If you came simply to see the animals, 
why did you not look at them and leave ? why did 
you stay to hear my nonsense? Now, is not this a 
pretty place for Christians to be in ? . Do you not feel 
ashamed of yourselves ? You ought to blush in such 
a place as this.' Soon afterwards an earnest discourse 
was preached in the neighborhood ; a stirring appeal 
was made in behalf of missions, and the collection 
amounted to four dollars and thirty-eight cents. Only 
think! six hundred dollars for the circus, and four 
dollars for the conversion of the world!" 

Yes, only think! and of the woman, too, who, 
with thirty-one hundred dollars' worth of clothing 
and jewelry on her person, in listening to a missionary 
discourse, was moved to tears by the pathetic appeal 
in behalf of the heathen ; but who, when the collection 
was taken up, out of her princely wealth, placed upon 
the plate the enormous sum of twenty-five cents. 
Yes, only think ! six hundred dollars in one day for a 
circus, and thirty-one hundred dollars on the body of 
one woman for a show, and only about four dollars 
and twenty-five cents for the conversion and salvation 
of a lost and perishing world. Yes, only think ! and 
of the hundreds, the thousands, the millions, and even 
the billions of dollars expended every year by even 
professing Christians on circuses, theaters, and other 
places of sinful amusement, to gratify a distorted 
and heathenish curiosity and to adorn the body and 
make a show in the world; while billions of souls go 
i down to an endless perdition, to writhe eternally, for 
want of the means of grace from the hands of the 
same individuals. Yes, only think! and as you think, 
inquire how long God shall be 3nraged, the Holy 

8 — 



34 the world's spiritual conquest. 

Spirit grieved, Christ dishonored, reason shamed, 
humanity debased and destroyed, heaven depopu- 
lated, hell glutted, and the Devil triumph over the 
whole, on account of such idiotic and monstrous con- 
duct on the part of so many pretending to be Chris- 
tians. 

Dear friends, what will this gospel-enligiitened 
land, as well as other parts of the world, soon come to 
unless there is everywhere a mighty reformation in 
the respects which have now been mentioned ? In- 
deed, a large proportion of the professing Christians 
of the present day seem to put the body and this life 
first, educational interests second, and Christianity 
nowhere — except underfoot. To such the world is 
first and last, and nearly or quite all the time. There 
are their promptness, and energy, and life, and activity, 
and faithfulness, and support. And hence, the world 
is their object, and there are their aim, interests, and 
efforts. And this, too, is one of the greatest obstacles 
to the world's conversion to Christ, for so long as such 
is the fact Christianity can not be exhibited in a propel 
light ; and until it is thus exhibited, the impeniteni 
can not be convinced of its importance and necessity 
and until they are thus convinced, they can not be in- 
duced to embrace Christianity; and until they do this, 
this world can not be subdued spiritually. 

But though a want of faith, a want of inclination, 
and the satanic deception as to the time of the tri- 
umph, as well as the lowness and indefiniteness oi 
Christian aim, are some of the principal obstacles tc 
this world's conversion to Christ, yet from this it doe* 
not follow that the accomplishment of the work i« 
impossible. For they ought to be overcome, they car f 
be overcome, they must be overcome ; and if any 






THE WORLD'S SPIRITUAL CONQUEST. 35 

thing be certain, douotless the time is not very distant 
when they will be overcome, and thus the kingdoms 
of this world be actually " the kingdoms of our Lord 
and his Christ." 

In my next this part of the subject will be con- 
tinued, especially describing one of the most subtle, 
malignant, and fatal spiritual diseases that can be con- 
ceived, and with which nearly or quite every profess- 
ing Christian either has been or is now infected, and 
at the same time, perhaps, without his knowledge. 



CHAPTER II. 

» 

OBSTACLES TO THE WORK CONTINUED — SPIRITUAL IGNO- 
RANCE — UNCHRISTIAN PENURIOUSNESS — A WANT OF 
STABILITY — DISSENSION — IMPIETY — SECTARIAN 
GANGRENE. 

In the preceding chapter, having noted a want of 
faith, a want of inclination, a satanic deception as to 
the time of the triumph, and the lowness and indefi- 
niteness of Christian aim, as some of the principal 
obstacles to the evangelizing w T ork, attention is again 
invited — 

V. To the want of spiritual knowledge as another 
great obstacle to the accomplishment of the work. 
Though there is a vast amount of spiritual information 
in the world, yet very many seem very destitute of it. 
Some seem to be in almost total spiritual ignorance, 
while others, like Antinomians and other errorists, hav- 
ing been wrongly instructed, are in a worse condition 
than if they had obtained no knowledge at all. For 



36 THE WORLD'S SPIRITUAL CONQUEST. 

those who have obtained scarcely any spiritual infor- 
mation have done nothing, nor are they doing anything 
of very much consequence either for or against the 
work, while others, who have been wrongly instructed, 
are an actual hinderance to it. Indeed, spiritual igno- 
rance, arising from either a lack of teaching or wrong 
instruction, is another principal obstacle to this 
world's conversion to Christ. 

VI. Another great obstacle to the work is a want 
of benevolence, or unchristian penuriousness. Unholy 
selfishness, the quintessence of sinfulness, is, doubt- 
less, the rrwther of all evil. It even caused Satan to 
become what he is ; for, coveting what belonged to God, 
he tried to obtain it, in consequence of which he fell 
from his high, holy, and happy condition, and became 
an inhabitant of darkness and eternal despair. And 
thus to unholy selfishness may be traced all the evils 
common to sinful beings. It not only causes good to 
be withheld from others, but induces to what tends to 
their worst injury. All the different forms of dishon- 
esty and crime, as well as envy, jealousy, strife, and 
vain glory — especially unchristian penuriousness — 
have their origin in unholy selfishness. But, omitting 
here the other almost innumerable evils of unholy 
selfishness, let us now inquire how unchristian 
penuriousness is another principal obstacle to this 
world's conversion to Christ ? 

Unchristian penuriousness consists in withholding 
what is necessary to the accomplishment of the work. 
And here, after a moment's reflection, every one of 
intelligence must admit that a vast amount of treas- 
ure of various kinds is actually needed to carry it 
forward. "Ah," says one, "this is wholly a theo- 
retical matter," so that nothing would be needed 



THE WORLD'S SPIRITUAL CONQUEST. 37 

except to hear and think a little upon the subject, 
since the pocket is the most tender spot, and hence 
very difficult indeed to reconcile one's self to any 
actual expenditure. Tins, doubtless, is very true. 
But at the same time, those who thus think, feel, and 
especially argue and practice, should at once doubt 
their own piety; for, if the pocket be the most sensi- 
tive part, there is no evidence at all of a change of 
heart; because, to the truly converted, Christ and his 
cause and the welfare of souls are the most sensitive 
parts ; nor by such will anything be considered too 
great nor too good to expend in Christ's service and 
in behalf of the perishing. 

Now, it is vain to undertake to avoid the convic- 
tion either that a vast amount of treasure of various 
kinds is actually needed towards the evangelizing 
work, or that unchristian penuriousness is another 
principal obstacle to its accomplishment, for both are 
about as evident as they well can be. Certainly noth- 
ing of much value can possibly be obtained without 
the expenditure of more or less treasure, and the 
amount needed is generally in proportion to the value 
of what is sought. For instance, it costs more to 
obtain gold than silver, and more to obtain silver than 
copper; and thus the amount needed to obtain any- 
thing is generally in proportion to the value of what 
is sought. If, now, this law w r as immutable, it could 
not be conceived how much treasure would be needed 
to carry forward, especially the whole of the spiritual 
warfare; for even the slightest spiritual interest, in 
value and duration, far surpasses any number of such 
worlds as this. The law, however, i3 not immutable, 
for it must at least be varied as it relates to spiritual 
things ; because, if it could not, nothing spiritual could 



S8 the world's spiritual conquest. 

possibly be obtained. But though it is true that the 
expense to the value of what is sought is variable, at 
least as it relates to spiritual things, yet it is equally 
true that a vast amount of treasure of various kinds 
is actually needed in the evangelizing work. And 
here I ask, can the work be accomplished without 
buildings, and books, and the work of the ministry? 
Certainly not. 

1. Take, for instance, the building and book 
items. What a vast amount of material, as well as 
other things, is needed for the same. True, there is 
material enough for all, but naturally in a crude or 
unprepared state, requiring both the souls and bodies, 
as well as the time, strength, and labors of vast num- 
bers to get the material into a proper condition for 
use ; and after that, requiring both the souls and bodies, 
as well as the time, strength, and labors of vast numbers 
more to get the material into buildings and books, and 
to circulate the books after they are prepared, all of 
which, again, requiring a vast amount of treasure of va- 
rious kinds — money, food, raiment, and other such 
things, to sustain those thus engaged — for every one 
must live in some way, and while thus employed he 
can not be plowing and sowing or obtaining the nec- 
essaries of life from other sources and by other means. 

2. Take, again, the work of the ministry, and re- 
flect upon the law in regard to it, and we will find 
that the same is evident as to the need of the vast 
amount of treasure. And here I ask, can this world 
be converted to Christ without the work of the min- 
istry ? Certainly not ; since " it pleased G-od," not by 
foolish preaching, but " by the foolishness of preach- 
ing, to save them that believe ' Nor can the work 
of the ministry be properly done without the entire 



i 



THE WORLD'S SPIRITUAL CONQUEST. 39 

consecration of both the souls and bodies, as well as 
the time, strength, qualification, and labors of a part 
belonging to the Church. And here it must be ad- 
mitted not only that, according to scripture, there is 
an absolute necessity for the work of the ministry, 
but that it is actually the duty of a part belonging to 
the Church to thus consecrate themselves, qualify 
themselves, and engage in the work ; for in one 
place the Holy Spirit, through the apostle, inquires : 
" How shall they believe in him of whom they have 
not heard ? and how shall they hear without a preacher ? 
and how shall they preach except they be sent? " All 
of which is impossible without the work of the min- 
istry, and that work sustained, too. And again, in 
another place, in giving instructions through Paul to 
Timothy as a general representative of ministers, the 
Holy Spirit said : " Be not entangled with the things 
of this world ; study to show thyself approved unto 
God, a workman that needeth not to be ashamed, 
rightly dividing the word of truth." And here I ask, 
" how much knowledge a minister does actually need 
to enable him not at all to be ashamed after attempt- 
ing to preach a gospel sermon ? " Is anything short 
of infinite knowledge sufficient? I, for one, think 
not ; and hence that none but Christ, who possessed 
such knowledge, could preach the gospel just as it 
should be preached. Should an archangel descend 
from heaven and attempt to preach a gospel sermon, 
doubtless when he was through he would blush at the 
imperfections of his work. If so now with respect to 
so high, holy, and perfect a being as an archangel, 
how much more so in regard to so low, blind, and 
ignorant a being as imperfect man. Indeed, in preach- 
ing the gospel the very best qualifications possible are 



40 ■•' • the world's spiritual conquest. 

almost infinitely- short of what they should be; much 
more only a partial preparation. The qualifications 
of a minister should be as much superior to those of 
a teacher, lawyer, statesman, or any other secular call- 
ing, as the work of the ministry surpasses in magni- 
tude, importance, and responsibility all other earthly 
employments — the difference of which is almost in- 
finite. 

Now, in secular callings it is expected that every 
one prepare himself for the position to which he 
aspires ; and if it be known that he is not thus qualified, 
he is not apt to secure the desired position. For 
instance, no one is apt, knowingly, to employ a teacher 
unprepared to teach ; nor a lawyer unacquainted with 
the law ; nor a physician not familiar with medicine; 
and so on with the other secular employments and 
professions. When it comes to the body and this life, 
those known to have expended the most towards a 
preparation and to be the best prepared for the position 
are generally sought for by every one ; but when it 
comes to the soul and another life, there may be an 
impression that almost anything will do, and that the 
less is known the better.* Now I am ashamed to own 
it, but, if I mistake not, there are many professing 
Christians of that opinion and who thus contend. 
Yet how astonishing that any, so very rational with 
respect to the body and this life, should be so idiotic 
or awfully irrational in regard to the soul and another 
life; but, through the device of Satan, such is fre- 
quently the case, and on the part of ver} T many. 
Thank God, however, that such is not the fact with 
respect to all ! that many are too well informed and 
rational to be of that opinion, and consider that the 
minister can not be too well prepared for J Js work. 



THE WORLD'S SPIRITUAL CONQUEST. 41 

And here I ask all such, how it is possible for one to 
consecrate himself, to qualify himself, and to engage 
in the work of the ministry, according to the law of 
the gospel — and even,jtoo, as reason dictates — without 
the expenditure of a large amount of treasure ? And 
further, I ask how it is possible for one to properly 
engage in the work of the ministry unless he lives of 
the gospel, as the Holy Spirit, through the apostle, says 
he should? Doubtless all will admit that it is seldom, 
if ever, that any one is called to the work of the 
ministry with sufficient in his possession to qualify 
and sustain himself in the work after he is prepared ; 
and hence that nearly all, if not every minister, both in 
their preparation for their work and after they are qual- 
ified, actually need supply and support from those whose 
duty it is not thus to consecrate themselves ; hence 
that not only a vast amount of treasure is actually 
needed towards the work of the ministry, but that 
said treasure is needed fr<5m the private members of 
the Church ; and hence that they should see to it that 
seminaries of learning, and, finally, that everything 
else is provided by means of which the minister, both 
in his preparation for his work and after he is qual- 
ified, can give himself up entirely to it. « 

Such, now, being some, if not all, of the different 
items necessary to this world's conversion to Christ, 
certainly it must be admitted that a vast amount of 
treasure of various kinds is actually needed towards 
the work. Besides, there is a sufficient amount, pro- 
vided it was consecrated and expended as required in 
God's word. At least, the treasure is actually required 
at the hands of Christians, for every one is commanded 
to do as the " Lord has prospered him." Since, there- 
fore, the measure of the prosperity is to determine the 



42 the world's spiritual conquest* 

amount to be done, it is very important indeed that 
every Christian understand what part of his prosperity 
should be consecrated and expended in Christ's service. 
Admitting, now, that God has never required any 
thing inconsistent, and that he did actually command 
those belonging to the old dispensation to consecrate 
and expend in his service a tithe, or tenth, of their 
prosperity, it is evident that a tithe, or tenth, is little 
enough for those belonging to the new dispensation to 
consecrate and expend in Christ's service. Admitting 
this, suppose all Christians should bring all the tithes 
into God's store-house, would there be any lack of 
meat in his house ? Not in the least. Just let all the 
tithes be brought into God's store-house that should 
be brought in, and that could be brought in, and there 
would be no lack at all of men and means to carry 
forward the evangelizing work. Then the soul fund, 
the body fund, the building fund, the book fund, the 
school fund, the church fund, the ministerial fund, the 
missionary fund, the time fund, the strength fund, the 
labor fund, and, finally, all other funds, would be all 
sufficient. Yes, give us all the tithes, and every one 
whose duty it is to preach the gospel could at once 
give himself entirely to the work, not only in his 
preparation for it, but after he" was qualified. Bring 
all the tithes into God's store-house, and the Macedo- 
nian cry, " Come over and help us," would never go 
up in vain; for as soon as any spiritual door was open, 
the field could at once, and would at once, be occupied 
and properly cultivate' . Let all the tithes be brought 
in, and what could not be done? Give us the men 
and means that should be furnished, and could be fur- 
nished, and all the walled cities, Anakims, giants, and, 
finally, all other obstacles and spiritual foes s could 



THE WORLD'S SPIRITUAL CONQUEST. 43 

speedily be overcome and the spiritual Canaan very 
soon subdued and in the hands of the saints of the 
Most High. But the men and means are what is lack- 
ing. The reason ? Because many pretending to be 
Christians, coveting and withholding what belongs to 
God, have become God robbers rather than God lovers 
and servers and men-savers. Doubtless the language 
" Ye have robbed me, even this whole nation" is now 
just as applicable to the entire Christian community 
as it was to the whole Jewish nation at the time it was 
uttered. Doubtless hundreds, thousands, yea, even 
millions or billions of dollars, as well as time, strength, 
labor, and very many other kinds of treasure, which, 
long ago, should have been in God's store-house and 
expended in his service, are now in the hands of pe- 
nurious professing Christians and their unconverted 
children and relatives, and even worse than " wasted 
in riotous living." Yes, I repeat, coveting and with- 
holding what belongs to God is one of the greatest 
obstacles to this world's conversion to Christ. Remove 
the covetousness of penurious professing Christians, 
and doubtless the men and means would at once be 
forthcoming and the work very soon accomplished. 
But no; covetous, penurious professing Christians 
can not afford it — not even for Christ's cause, God's 
glory, nor the salvation of souls ; but they can afford 
it to gratify the flesh, to make a show in the world, to 
cultivate their vanity, and satisfy their fancy and 
perverted appetites, and other such things, which are 
far worse than useless. For shame ! for shame ! on 
such hard-heartedness and folly ! 

VII. Another great obstacle to the work is un- 
christian instability. The motto, though trite, "Be 
sure you are right, and then go ahead" is a very good 



44 . THE world's spiritual conquest. 

rule. But many professing Christians seem to be very 
slow not only in adopting the rule, but especially in 
carrying it out after it is adopted. Some take a very 
improper course to ascertain what is right. They ap- 
ply to this one, to that one, and to the other, and, 
frequently, for a long time are "tossed to and fro, 
and carried about by every wind of doctrine"; and, 
when they do anchor, perhaps right the reverse of 
right, and then become very " steadfast and immova- 
ble in what is wrong," after which abounding very 
much more in the service of Satan than in the service 
of the Savior. Others may be more stable iwfindiiuj 
out what is right, but very unstable in doing it after it 
is found out. One day they may be very wide-awake, 
careful, prayerful, earnest, and active; and the next 
very indifferent and inactive, careless and prayerless, 
and thus frequently abounding very much more in the 
service of the Devil than in the service of Christ. In- 
deed, at the present time there seem to be but very 
few, if any, of the Enoch, the Elijah, and the apostle 
stamp, their faces Zionward like a flint, "steadfast, 
immovable, always abounding in the work of the 
Lord." But though unchristian instability is another 
principal obstacle to the world's conversion to Christ — 
since it leaves a discrepancy in Christianity, giving the 
lie to a Christian profession and to the holy Scriptures. 
and thus nullifying Christian testimony and God's 
word — yet it is not insurmountable, because it is not 
necessary that professing Christians be in such a con- 
dition and take such a course. 

VIII. Another great obstacle to the work is un- 
christian dissension. There is altogether too much dis- 
agreement, dislike, discord, and division among pro- 
fessing Christians, the one biting and devouring 



THE WORLD'S SPIRITUAL CONQUEST. 45 

the other, and denying what the other affirms, and 
pulling up what the other has planted ; and thus, by 
mutual opposition and destruction, preventing any 
great success on the part of either. It is said : " In 
union there is strength; in divisions, weakness." 
Such, now, is the law of success, and just as true 
with respect to Christianity as it is to political parties, 
civil government, military operations, families, or any- 
thing else. Let families disagree and divide up, and 
political parties disagree and divide up, and civil gov- 
ernment disagree and divide up, and an army disa- 
gree, divide up, and fight each other as professing 
Christians disagree, divide up, and quarrel among 
themselves, and what would be the result ? Union, 
harmony, strength, and success? The opposite — dis- 
cord, division, weakness, and defeat. Indeed, analogy 
itself, saying nothing of reason and revelation, shows 
the awful consequences of unchristian dissension. 
Certainly there can not be to the world's conversion 
to Christ a greater obstacle than unchristian dissen- 
sion. Yet it is not insurmountable, for, as will be 
shown hereafter, it can be overcome. 

IX. The greatest obstacle to the work and foun- 
dation — and cause of all the rest — is a want of piety. 
Very many professing Christians of the present time 
seem to be entirely destitute of piety. Perhaps, like 
the ten virgins, with respect to oil and wisdom, at least 
one-half, if not more, of those now calling themselves 
Christians are thus destitute. 

1. Doubtless man}' are entirely deceived in regard 
to their hopes. Having taken conviction for conver- 
sion, and a change of feeling for a change of heart, like 
Simon Magus, they are still u in the gall of bitterness 
and bonds of iniquity," having neither piety nor part 



4£ twc world's spiritual conquest. 

nor lot in the matter. Having thus deceived them- 
selves and others, they have become members of some 
denomination before thej were fit for the kingdom of 
God, either on earth or in heaven. 

2. Others are not at all deceived with respect to 
their hopes, for they well know that they never had 
any piety, and that through sinister or selfish motives 
they have persuaded others that they are Christians, 
and have become members of some denomination, not, 
however, for the purpose of serving God and saving 
souls, but for their own gratification and aggrandize- 
ment, or to secure selfish and worldly ends. 

3. Others have some piety, but of such a degree 
that they are more apt to run than to fight, and to 
take up with a false doctrine and a false leader than 
the true, and thus to pull up what they themselves 
and others have planted, rather than doing what can 
be done to promote the spiritual harvest and conquest. 

4. Others not only have the root of the matter in 
them and a mind to work, but they have the nerve or 
spiritual courage to stand up and face and oppose the 
enemy in all his devices, and to fight the battles of the 
living God until death ; and are ready at any and all 
times to join heart and hand with any and every one 
who is at all disposed to do anything to promote God's 
glory and save souls. But, through treachery on the 
one hand and desertion on the other, even such are 
frequently overcome and have to yield, where, had 
there been a proper faith, piety, and zeal on the part 
of others, a glorious victory would have been obtained 
for Christ, and very many plucked as brands from 
eternal burnings. 

Now, that such are some, if not all, of the obstacles 
to this world's spiritual conquest, and such, too, the. 



THE WORLD'S SPIRITUAL CONQUEST. 47 

actual composition and character of the spiritual army 
that has entered the field to engage the enemy, is suf- 
ficiently evident from the course pursued. And here, 
lest Satan should get_an advantage of us, let us now 
not only try the spirits of the spiritual army that we 
may know what manner of spirit it is of, hut take a 
general view of the Satanic net-work through which 
it is passing, that we may discover its entanglements 
and better understand its character and what is neces- 
sary to its success. And here it must he admitted 
that there is at present in the Christian community a 
vast amount of disagreement, dislike, discord, and di- 
vision, and a large number of different denominations. 
And yet while it is true that there are some things in 
which these different denominations agree, still it is 
also true that there are many other things in which 
they differ, by means of which Satan is constantly 
playing into his own hands. 

For instance, some are very formal and others very 
informal in their methods of worship. Such is es- 
pecially the fact with respect to ritualists and Friends, 
who in their methods of worship are about as wide 
apart as the poles. For ritualists, holding almost ex- 
clusively to the letter, are very formal in their meth- 
ods of w T orship ; while the Friends, holding almost 
exclusively to the spirit, are very informal in theirs. 
Again, Presbyterians are represented as very still and 
stiff in their sentiments and practice, while the Meth- 
odists are represented as very noisy and limber in 
theirs ; and the Baptists, about equidistant between 
the two, adopting more or less of both. And thus 
each denomination has something peculiar to itself, by 
means of which Satan has the advantage of all. For 
let either one undertake anything in special for good, 



48 THE world's spiritual conquest. 

and what will be his suggestions ? If a ritualist : " Ah, 
have nothing to do with him, for he is nothing but a 
formal and hypocritical ritualist." If a Friend : " Ah, 
have nothing to do with him, for he is nothing but an 
informal and odd Quaker." If a Presbyterian : " Ah, 
have nothing to do with him, for he is nothing but a 
still and stiff Presbyterian." If a Methodist : " Certainly 
have nothing to do with him, for he is nothing but a 
noisy and limber Methodist." If a Baptist : " Ah, he is 
of no account ; certainly have nothing to do with him, 
for he is nothing but a close-communion and bigoted 
Baptist." If it is one laboring to arouse all Christians 
to a proper sense of the Devil's advantage, and get 
them out of such a satanic condition : " Ah, have 
nothing to do with him, for he is either an idiot 
or a ' crank,' and not worthy of either the atten- 
tion, confidence, or co-operation of any one. And 
thus, by means of the different denominations 
and their peculiarities, the Devil has a number 
of teams — and many others in reserve, if needed — 
to actually hitch on and pull back whenever either 
denomination or any one else undertakes to start the 
heavy load of Christianity up the rocky, muddy, and 
steep hill of Zion. Indeed, it seems that, after 
a little reflection, all will admit that Satan has at the 
present time very much to do with both the breaking 
and drilling of spiritual forces. At least, every one 
knows, from both experience and observation, that 
there is now a vast amount of balkiness and dis- 
order about the forces that could never have come 
from the spirit of Christ, for generally when one pulls 
or fights, the others will fly back and oppose; and 
thus, by mutual opposition and disorder, both fre- 
quently pulling and fighting very much more for the 



THE WORLD'S SPIRITUAL CONQUEST. 49 

Devil than for Christ, sometimes causing a terrible 
spiritual defect, where, had there been a proper spirit, 
agreement, love, and harmony, there would have been 
a glorious Christian triumph. 

Now, to prejudice and to ruin some of the literati 
or the learned, Satan may perhaps very adroitly sug- 
gest to them, and get them to suggest the same to oth- 
ers, that the present course of reasoning and illustra- 
tion is very common and inelegant, and that if it was 
more refined it would do much more good; that- 
is, he should add, among simply a refined class, which, 
mind you, he will leave out. But Satan can not truth- 
fully suggest that the present course of reasoning and 
illustration is not better adapted to and better under- 
stood by, and will not do more good among, the un- 
educated than what is more refined, for the unedu- 
cated are not generally very familiar with what is very* 
fine. And here it should be distinctly understood and 
remembered, too, that it is the uneducated masses 
which every Christian, and especially every minister, 
should strive to reach, and not simply the gratification 
and benefit of the refined few, to the misunderstand- 
ing, the disgust, and the utter ruin of the uneducated 
and unrefined multitude. And hence a little more of 
the same sort of reasoning and illustration. 

And now let us look a little deeper into the 
Christian community, and go down deep into the 
heart, whence are the issues of what has been seen in 
the past, and is at present so manifest around us. 

And here let us inquire whether the heart of sec- 
tarianism, be right? I answer it is, provided it be of 
that "sect" which (in Acts xxviii, 22) is mentioned as 
" everywhere spoken against." "Well," says one, 
"then my sectarianism is right, for I believe my sect 



50 the world's spiritual conquest. 

is everywhere spoken against, especially by other 
sects." Yes, but that same person could be asked 
whether his sect does not speak against all other 
sects, and doubtless he would admit that . it does. If, 
therefore, speaking against was alone to determine 
the character of the sectarianism, Satan himself could 
claim the pre-eminence, for he can truthfully affirm 
that all the different sects called evangelical are 
more or less agreed in speaking against him and his 
sect. Certainly, as the matter now stands, speaking 
against can not alone determine the character of the 
sectarianism, for all the different sects are more or 
less addicted to, and also the subject of such speaking. 
And, then, one may ask how; it can be done ? I 
answer by Christ and his word alone. And here 
allow me to state that I am very much ashamed of 
that professing Christian who, in his aspirations for 
truth and magnanimity of soul, can get no higher 
than the bare name of his own denomination. 
" Well," says one, " then you will need to be ashamed 
of more or less belonging to every denomination, 
for there is not one entirely free from such characters." 
Now, this may be true, and at the same time, how- 
ever, be no excuse for him nor any one else. Yes, it 
may not only be true, but doubtless is true, that 
there are in the different denominations very many 
who, in their aspirations for truth and magnanimity 
of soul, do actually get no higher than the bare name 
of their own denomination, w T hatever that may be, 
and whenever anything in general or in special is un- 
dertaken for good, at once inquire, " Is he of our de- 
nomination? Is it for our special sect?" And if they 
do not know that it is something peculiar exclu- 
sively to their own denomination, and, above all, tend- 



THE WORLD'S SPIRITUAL CONQUEST. 51 

ing to promote the special sentiments and interests of 
their own peculiar sect, they refuse utterly to have 
anything to do with the work, however great and good 
it may be. I repeat^—P am very much ashamed of 
that Methodist, or Baptist, or Presbyterian, or mem- 
ber of any other denomination called evangelical thus 
burrowed up, sacked up, and tied in the Devil's net; 
and at the same time not knowing either where he is 
or what he is doing, and that thus far he is serving 
Satan the most effectually it can be done. . 

"Well," says another, "then you will need to be 
ashamed of more or less in this community, as well 
as in every other ; for quite a number of every denom- 
ination, because they did not know that your work 
was in perfect accord with their own sentiments and 
selfish interests, have thus far refused to have any- 
thing to do with it." Yes, and doubtless the same 
could be said of many others sick with the sectarian 
gangrene. 

X. And, finally, among the obstacles to the evang- 
elizing work, as they relate to professing Christians 
themselves, in my judgment, sectarian gangrene is one 
of the greatest. Now, any sectarianism that can not 
arise above a denominational name and inquire, "Is it 
gospel ? Is it Christ ?" I say is of the Devil. I also 
affirm that any one unwilling to look into a subject 
sufficiently to ascertain whether it be gospel and of 
Christ is sick with the sectarian gangrene, and is 
naturally, and should be, the laughing-stock of the 
whole of God's rational creation, as well as the glee 
of Satan himself. For shame on any one in such a 
ludicrous and horrible condition ! 

In general, sectarian gangrene consists in a " zeal " 
not " according to knowledge," which consists in a 



52 the world's spiritual conquest. 

lack of the " wisdom of the serpent," the harmiessness 
of the dove, and the boldness of the lion — or wrong- 
views and feelings and improper actions ; either feel- 
ing wrong, thinking wrong, or doing too much or too- 
little. 

One symptom of the disease is a secret desire and 
'preference that others should not succeed in even what 
is admitted to be right, and a delight at their failure,, 
and a regret at their success — which is generally mani- 
fest in both word and deed. 

Now, a . desire and a preference that one should 
not succeed in what is wrong is perfectly proper on 
the part of all. But a desire and a peference that one 
should not succeed in even what is admitted to be 
right, and any unwillingness thus far to affiliate 
and co-operate with others, for fear that by so doing- 
they would be recognized and encouraged in error, is. 
the zeal not " according to knowledge." 

The disease manifests itself, both to the person in- 
fected as well as to others, in various ways. For in- 
stance, whenever a member of one denomination hears 
of a proposed or actual interest on the part of either, 
the first question which will naturally arise will be — 
what denomination ? And if it happen to be known 
that it is not the denomination to which the person 
himself belongs, the next thought which will nat- 
urally occur will generally include a regret that it is 
not his own denomination, and a hope that if the 
interest has not commenced it may not begin, or, if 
it has commenced, that it majr soon cease, so that 
anofher denomination may not receive nor enjoy any 
special and great blessing. 

Now, almost any thing and every thing tending to 
defeat 1 he work, and thus either to prevent or to break 



THE WORLD'S SPIRITUAL CONQUEST. 53 

up the interest — such as bad weather, disturbance 
among Christians, non-attendance of the people, mis- 
representation of tbe preacher, and every such thing — 
will be looked for, hopexlfor, and hailed with delight 
t>y those either destitute of piety, backslidden, or 
sick with sectarian gangrene. Such, too, generally 
allow differences of opinion as to other things, and 
even frequently a different method of worship, to keep 
them away from the meeting, and thus prevent their 
taking part in the spiritual interest. 

1st. Some, though they admit that the special 
spiritual effort is perfectly proper and also necessary 
to the quickening of Christians, God's glory, and the 
salvation of souls, and also that their attending and 
taking part in the meeting are both indispensable to 
the getting up, keeping up, and carrying forward the 
work, yet refuse utterly to do so for fear, as they say, 
that affiliating and co-operating with the ministers and 
members of other denominations, in even what they, 
themselves admit to be right, would recognize and 
encourage error. 

Now, any entertaining, advocating, and practicing 
such sentiments have thus far got the sectarian gan- 
grene, because such sentiments and practice are both 
perfectly absurd. For — 

1. It is virtually assuming that it is wrong to have 
anything at all to do with any one except those who 
are absolutely holy. Because if co-operating with any 
person in what is right would recognize and encourage 
him in one thing that is wrong, it would also recognize 
and encourage him in all his imperfections. If, there- 
fore, the one co operated with was imperfect in the least, 
by such co-operation wrong would" be recognized and 
encouraged. But it would not be right to recognize and 



54 the world's spiritual cojsquest. 

encourage the least wrong, and hence, if the hypoth- 
esis be correct, it would not be right to co-operate 
with any except those who are absolutely holy. But 
this, you perceive, would make it wrong for any one 
to have anything at all to do with even himself in 
this life, much more any other sinful being — for no 
sinful being can remain in this life in a perfectly holy 
state. Any doubting this should be convinced by 
believing what is said about Enoch and Elijah, who, 
as soon as they attained to that degree of perfection, 
were at once translated. According, therefore, to the 
hypothesis, it would be wrong for one to have any- 
thing at all to do with -even himself in this life, much 
more any other sinful being. But — 

2. This would be more particular than Christ, and 
virtually assuming that Christ himself does wrong, for 
he actually affiliates and co-operates with every one, 
so far as he is right, whether he be absolutely holy or 
not. This the parties, holding to such sentiments 
admit themselves. They admit that wherein they are 
right, and others are right, the Savior does actually 
co-operate and affiliate with them. Not doing so them- 
selves, therefore, is more particular than Christ. Fur- 
ther, if, as they suppose, it is wrong to do so, by so 
doing the Savior himself does wrong. Accordingly — 

3. If such sentiments and practice be correct, the 
most effectual way to ruin the sinner w r Ould be to 
labor for his salvation, for it would recognize and en- 
courage him in his wickedness. It is singular that 
the judgment of any should become so terribly warped 
as to hold to and advocate such satanic nonsense. 
But so it is. 

2d. Others, more shallow in their principles, may 
refuse to co-operate in a special spiritual interest be- 



THE WORLD'S SPIRITUAL CONQUEST. 55 

cause they may happen to dislike the method of worship 
of those engaged in the work, considering them either 
too formal or too informal, too still or too noisy, and 
that standing or kneeling in prayer is either right or 
wrong. But what canloe more Irrational, inconsistent, 
and absurd than for a professing Christian to allow 
the gratification or the violation of a mere taste to in- 
terfere with God's glory, and especially the eternal 
welfare of an immortal soul ? 

3d. Others — and the class seems to be very numer- 
ous — will refuse to aid in a special spiritual interest for 
fear that another denomination maybe successful, and 
thereby they lose to themselves a part of the honor 
of getting souls out of the fire, and especially their 
membership with them after they are out, and thus 
show a preference that souls should remain in the fire, 
at least until they are ready to pull them out, though 
it be admitted that on account of such preference very 
many may be lost eternally. But I ask, what sort of 
spirit, except the spirit of Satan, could prompt to such 
a preference and selfishness, and especially induce to 
such a course of action ? 

4th. Others not only will refuse to aid in a special 
spiritual interest themselves, but will keep away their 
own children and others under their control, and thus 
show a preference that even their own children as well 
as others should perish eternally rather than that 
they should be converged and perhaps join another 
denomination. But I aga n ask, have not such per- 
sons as many evil spirits as Mary Magdalene, if not as 
many as the man among the tombs ? 

5th. Says one, " Not as many as the man among 
the tombs, for there is another very numerous class 
who appear much more like maniacs than any that 



56 the world's spiritual conquest. 

have yet been mentioned " ; for they not only will refuse 
to aid another denomination, and even sometimes their 
own, in a special spiritual interest, hut will work with 
might and main either to prevent or to break up the 
meeting. In their efforts they will generally resort to 
every expedient they can think of, except the violation 
of law, and even sometimes involve themselves in law 
penalties to cany their points. They will frequently 
call a council to consider the best methods of opposi- 
tion, in which it will generally be decided that a part 
attend the meeting so that all may be kept posted, and 
a part stay away from the meeting and do what they 
can to keep others away, lest there be too much en- 
couragement from the attendance of the people. And 
thus, in connection with the other powers of darkness, 
they will proceed, all with one accord, if not in one 
way and in one place, hoping and praying that some- 
thing may arise — either that the weather may become 
bad, or that a disturbance may occur, or that the vac- 
illation of the congregation or that something else 
may stop the work. To this end, therefore, they will 
watch the clouds, and watch the weather, and watch 
each other, and watch the people, and watch the in- 
terest, and go to meeting, and stay away from meet- 
ing, and criticise and oppose and laugh and jeer and 
lie about the preacher, and thus do what they can 
either to prevent or to break up the spiritual interest- 
Such, however, in addition to their total depravity, 
have got the sectarian gangrene in its most malignant 
form, making them tenfold more the children- of the 
Devil than before they made any pretensions to Chris- 
tianity. 

Indeed, sectarian gangrene is one of the very 
greatest obstacle^ to this world's conversion to Christ 



THE WORLD'S SPIRITUAL CONQUEST. 57 

that could possibly exist; for nothing, through the 
device of Satan, tends more to prevent a united effort 
on the part of all Christians, nor to present them in a 
more ludicrous, irrational, and debasing a light than 
that same disease. And here, to illustrate, we will 
now use a familiar example. Suppose, for instance, 
that in this community, or in any other, a building 
should take lire in which it was known that a num- 
ber were slumbering unconscious of their situation 
and danger. How would the people feel ? And what 
would they naturally do ? Would they not, with one 
accord, rush to the building and cry to the top of their 
voices, resorting to every expedient imaginable, and 
work unitedly and to the full extent of their ability 
until those thus exposed were cither rescued'or there 
was no hope of success ? Doubtless, to save the body 
and this life, such would be the interest felt and 
course pursued by every one. And here I ask, what 
would be thought of the man or woman who, under 
such circumstances, should not thus feel and act? 
Should any, not knowing to whom those thus exposed 
were related, nor whore they would live if saved, stop to 
inquire ; or, if knowing, or after learning, that they 
were not related to them in anyway, nor liable to live 
with them if saved, refuse utterly to aid others in sav- 
ing them, and thus show a preference that they should 
perish, I again ask, what should be thought of them ? 
And how would others naturally feel towards them ? 
Should they not be considered demons in human form, 
or the vilest monsters imaginable ? And would not 
every one naturally feel that they deserved the severest 
execration and punishment that could be conceived ? 
Now, if such should be the thoughts and feelings 
towards those who, for no better reasons, should refuse 



68 the world's spiritual conquest. 

to aid others in saving the body and this life, what 
should be the thoughts and feelings towards those 
who, for no better reasons than differences of opinion 
in other respects, and a fear that those saved would 
not join their own denomination, should refuse to aid 
others in rescuing and saving perishing souls ? Should 
not the thoughts and feelings towards such be as much, 
more severe as the soul and another life are, in value 
and duration, superior to the body and this life ? 
Doubtless they should. 

Now, as to the body and this life, we all know 
what would naturally be thought, felt, said, and 
done in case either was in danger, and that the 
oneness of interest and effort to rescue and save 
them would naturally be all that could be de- 
sired. But, though it be admitted that sou's in 
vast numbers are actually burning up in the names of 
hell, and liable at every moment to be consumed be- 
yond recovery and eternally — and at the same time 
slumbering, and to a very great extent unconscious of 
their situation and danger — yet almost anything and 
everything will be thought, felt, said, and done 
except a special and united effort to arouse, rescue, 
and save them before it' be too late. And here I ask*. 
would any urging be needed to induce to a special 
and united effort to rescue and save a child or a 
parent, or any one else, known to be slumbering in a 
burning building? Nay, should any one attempt 
it, would it not be impossible to stop sucli an effort ? 
Doubtless it would. Yet at the same time, I ask,, 
would it be possible to induce all the members of the 
different denominations — even called evangelical — to 
make a special and united effort to rescue and save 
the vast multitudes in an infinitely worse condition 



THE WORLD'S SPIRITUAL CONQUEST. 59 

and danger than can possibly be conceived in regard 
to the body and this life? Probably there is nothing 
much nearer to an impossibility than to induce all 
professing Christians jto take such a course. But I 
again ask, what, except sectarian gangrene, or some- 
thing worse, can induce so many pretending to be 
Christians to be so watchful, interested, earnest, and 
active, or consistent and rational, with respect to the 
body and this life, but at the same time so awfully 
careless, prayerless, or indifferent and reckless in 
regard to the soul and another life ? What folly ! 
what folly! What terrible inconsistency and awful 
irrational^ ! What stupidity, blindness, and mad- 
ness!! that any pretending to be even rational — 
much more professing to be Christians — should allow 
what is nonsense, and even worse than nonsense, to 
prevent a proper interest in, and, above all, a special and 
united effort to rescue and save the perishing millions 
of earth. But, thus it is very frequently, and on the 
part of very many calling themselves Christians; and 
which, too, is doubtless the occasion of almost infinite 
glee on the part of devils, and nearly sufficient to 
draw tears of blood from the eyes of angels. True, 
this is plain talk, and a terrible picture; but no one 
can disprove it. 

Now, since such are some, if not all, of the obstacles 
to this world's conversion to Christ, and since there 
are the different denominations in existence on ac- 
count of differences of opinion, and consequently a per- 
fect unanimity in both faith and practice — however 
desirable and right — can not at once be secured, the 
next best thing is for Christians to love one another 
and work together so far as they do agree, and, when- 



4)0 THE WORLD'S SPIRITUAL CONQUEST. 

ever they come to a difference of opinion, with a deep 
sorrow each say to the other : " Brother, sister, I regret 
very much that there is any disagreement between us ; 
hut, since we are both conscientious in our convic- 
tions, we must now step aside from each other and 
both attend to what we honestly consider to be duty ; 
yet, at the same time, praying for ourselves and for one 
another that the Savior may enlighten us both, and 
not suffer either one of us to remain in error, but that 
we may both obtain the truth as it is in Christ — and 
thus, as soon as possible, each and all agree perfectly." 
Whenever, therefore, one denomination desires and 
proposes a special spiritual interest, it should at once 
enter upon a council of war, and call upon all Chris- 
tians, without exception or distinction, to join them 
in the work; and thus each and all — laying aside for 
the time every other difference, and all anxiety 
and efforts for membership — join heart and hand, and 
with one accord work with might and main to get 
souls — as many and as fast as possible — out of the fire, 
leaving their membership in either denomination an 
after and minor consideration. 

And here I will add that any objection to such a 
course from those holding to the perfect safety of 
proper believers is much more unreasonable than from 
those who doubt their safety; for those holding to 
the absolute safety of the truly converted believe that 
they will be saved let them join wherever they may, 
while those doubting their safety naturally fear that, 
though they may be successful in their conversion, 
yet in the end lose the avails of their labor, because 
they believe that souls may get back into the fire and 
burn up after they are out; and hence there is less 






THE WORLD'S SPIRITUAL CONQUEST. 61 

encouragement for such to work than for others. 
Consequently, it is much more irrational and mon- 
strous for Baptists, Presbyterians, and all such, to ob- 
ject to and refuse to co-operate in a special spiritual 
interest than for Methodists and Free- wills to do so, 
because the latter do not hold to the absolute safety of 
the truly converted. But, doubtless, every one really 
rational will admit that any such objection or refusal 
on the part of either is monstrous enough ; and that 
so far as any do so for no better reasons than those 
which have been mentioned, in addition to all the other 
defects enumerated, they have got the sectarian gan- 
grene very bad; and that so far as any professing 
Christian treats with indifference or opposes, and 
thus tries either to discourage or to break up a proper 
spiritual interest, in addition to his total depravity 
and the sectarian gangrene in its most malignant form, 
he doubtless possesses as many evil spirits as Mary 
Magdalene, if not as many as the man among the 
tombs. 

Thus much upon the obstacles to the world's con- 
version to Christ as they relate to professing Chris- 
tians themselves, all of which can be overcome, be- 
cause a proper amount of piety is as possible as any 
other Christian grace ; and hence, though a want of 
faith and piety are two of the greatest obstacles to the 
work, since they are the foundation and cause of all 
the rest, yet from this it does not follow that its ac- 
complishment is impossible. 

And may God grant that the time may not be dis- 
tant when the Christian aim, the Christian inclina- 
tion, the spiritual knowledge, the Christian stability^ 
unanimity, love, and benevolence, and, especially, the 



62 THE WORLD'S SPIRITUAL CONQUEST. 

faith and piety shall, be all-sufficient, and the work ac- 
complished, and the whole world thus speedily sub- 
dued to the Savior. 



CHAPTER III. 



POSSIBILITIES CONTINUED. THE POSITIVE EVIDENCE OF ITS 

POSSIBILITY AS MANIFEST FROM PARABLE, PROPHECY, 
AND MANY OTHER SOURCES. 

Having now noticed some of the obstacles to the 
world's conversion to Christ, I again propose, by the 
aid of the Holy Spirit, to dwell upon the positive evi- 
dence of its possibility as manifest from parable, and 
prophecy, and many other sources. 

Now, that the accomplishment of the work is pos- 
sible is evident — 

1st. From the fact that it is possible to do what is 
necessary to its accomplishment. Of course, if this 
was not so, the work could not possibly be done. But 
such is not the fact, because it is possible for every one 
to do right. Now, if all should do so, every one would 
be subject to God's will, and this world would actually 
be subdued spiritually. Since, therefore, it is actu- 
ally possible for every one to do right, it is conclu- 
sively evident that the accomplishment of the work is 
possible. 

The question, therefore, is not now as to the mere 
possibility of the accomplishment of the work, but 
whether it be possible to induce every one to do right. 
Why not ? Does any one know that it can not be 
done ? No human being certainly. Nor is it reason- 



THE WORLD'S SPIRITUAL CONQUEST. 63 

able to conclude that a thing can not be until it is 
known to be impossible. Nor can anything be known 
to be impossible until it has been properly tested. 
Properly test the possibility of the accomplishment of 
a work, and then, and not till then, can it be knowm 
whether its accomplishment be possible or impossible. 
Now, has it ever been properly tested whether or not 
it be possible to induce every one to do right ? True, 
all have not done so ; but from this it does not follow 
that it can not be done. Said the Holy Spirit through 
the wise man, "Train up a child in the way he should 
go, and when he is old he will not depart from it." 
(Prov. xxii, 6.) Now, doubtless, to about every rule 
there are more or less exceptions. But to the above 
rule for training children, in my judgment, there are 
none, because " train up a child" in every respect " as 
be should go, and when he is old" he will become a 
true follower of Christ, and will not depart from it. 
Oranting this, and judging from appearances, it must 
be admitted that there has always been a great defect 
in the training of children ; for very many belonging 
to even pious parents have taken a very improper 
course, and come to a very bad end. 

And here, going back to the beginning of time, 
let us inquire who of the antediluvians, except good 
old Enoch, is known to have done so ? Doubtless our 
first parents w T ere truly converted, but there seemed 
to be a terrible defect in the training of their children. 
Perhaps, however, no fault could be found with the 
training of Abel, but there seemed to be a terrible de- 
fect in the training of Cain, for the conduct of the 
two children was very different — the one a martyr, the 
other a murderer. 

Now, let no careless, prayerless, and too indulgent 



64 THE world's spiritual conquest. 

Christian parents suppose and contend that the differ- 
ence in the conduct of Cain and Abel was wholly 
caused from the difference in their dispositions, and 
not from any defect in their training; and thus try to 
excuse themselves from the accountability and the re- 
sponsibility of the character and conduct of their own 
children, and especially imply that it is impossible to 
induce every one to do right ; for though trite, yet 
true, "As the twig is bent, the tree is inclined." 

And hero it may be affirmed that doubtless every 
disposition, however tnrbid, may be subdued and. 
properly molded, provided sufficient care and labor are 
bestowed upon the child. But very few, however, of 
the antediluvians, and even others who have lived 
since then, seem thus to have trained up all their own 
children, and especially did all other things in their 
power to induce all others to do right. 

Indeed, who of the ancients, except Enoch and 
Elijah, are known to have done so? Perhaps, now, 
no fault could be found with Abraham as a child- 
trainer and a Christian, but, from the history of Jacob 
and Esau it seems that Isaac was quite defective; and 
from the history of Jacob's twelve sons, it seems that 
Jacob was more defective than his father Isaac ; and 
thus, to a greater or less extent, of all the truly con- 
verted in connection with the old dispensation, except 
Enoch and Elijah. Thank God, however, for Enoch 
and Elijah ! They were Christians of the right 
stamp, soundly converted, entirely consecrated; care- 
ful, prayerful, earnest, and active; their faces Zion- 
ward like a flint, "steadfast, immovable, always 
abounding in the work of the Lord." If ever two 
Christians tried to train up all their own children as 
they should go, and especially did all other things in 



THE WORLD'S SPIRITUAL CONQUEST. 65 

their power to induce all others to do right, it wa8 
Enoch and Elijah. And, doubtless, had all Christians 
before the deluge been of the Enoch stamp, the world 
during their time would have been subdued spirit- 
ually. And had all Christians since the flood been of 
the Elijah stamp, doubtless the world would have been 
conquered spiritually during their time. And had all 
Christians since the advent of Christ been of the 
apostle stamp, doubtless the world would have been 
converted to Christ during their time. But such has- 
not been the stamp of Christians, and, consequently, 
the work has not yet been accomplished. 

Indeed, I think ail will admit that there have 
always been great failures on the part of about every 
professing Christian. But it should be distinctly un- 
derstood and remembered, too, that failures do not 
properly test the possibility of the accomplishment of 
the work. And hence, admitting the failures, it is 
granted that, as yet, the possibility of the accom- 
plishment of the work has not been properly tested, 
and hence, as yet, no one has a right to decide that it 
can not be done. 

And here changing the view: suppose, now, it 
was known that every professing Christian, from the 
first conversion until the present time, had actually 
done all within his power to induce every one to do 
right, and yet the work is a failure, would it be proper 
from hence to conclude that it could never be done? 
Not until all we could do had been added to what 
had already been done, and all the unborn genera- 
tions coming after us could do had been added to what 
we had done and all others had done. If in the end 
any one should happen to know that during time 



66 the world's spiritual conquest. 

every professing Christian had actually done all within 
his power to induce every one to do right, and yet the 
work is a failure, perhaps it would be proper to decide 
that its accomplishment is impossible, at least on the 
part of Christians. But as it is, it can never be so 
decided, because all Christians have not taken such a 
course. The only way, therefore, the impossibility of 
the accomplishment of the work could ever be deter- 
mined would be to receive a direct revelation from 
Jesus Christ. If at any time the Savior should hap- 
pen to reveal that the accomplishment of the work is 
actually impossible, then, and not till then, will all 
have a right to conclude that it can not be done. As 
viewed negatively, therefore, no one, as yet, has a 
right to decide that the world's conversion, to Christ is 
impossible; much less as viewed positively. 

2d. That the accomplishment of the work is pos- 
sible is further evident from the fact that the Savior 
requires it to be done, and requires nothing impossible. If, 
now, the language, "Go ye, therefore, into all the 
world and teach" (or disciple) "all nations, and preach 
the gospel to every creature," does not signify this 
world's conversion to Christ, it means nothing at all. 
And here granting — as every one of proper intelligence 
will — that such is the Savior's language and that such 
is its substance, it is admitted that he actually requires 
the accomplishment of the work. Now, is it reason- 
able to suppose that Christ would command what is 
impossible, and then punish his children for disobe- 
dience ? Certainly no kind earthly parent would thus 
treat his children ; much less would the Savior, our 
kind heavenly parent. Since, therefore, he actually 
commands his professed followers to undertake this 



THE WORLD'S SPIRITUAL CONQUEST. 67 

world s spiritual subjugation, and will puuisn those 
who disobey him, it is evident that the accomplishment 
of the work is possible. 

3d. The same is evident from the fact that what 
the Savior requires is for the best. Granting, now, that 
it is for the best that every one at once become a 
Christian, and that the Savior requires every one thus 
to become a Christian, it is admitted that what he 
requires is for the best. low, is it reasonable to sup- 
pose that every one can not be induced to do what he 
is thoroughly or properly convinced is for his own 
best good, in both time and eternity? True, all have 
not done so ; but from this it does not follow that it 
•can not be done. Doubtless every one, for some 
reason, concludes that whatever he does, it is, at the 
time, for the best ; consequently, thoroughly or prop- 
erly convince every one that it is for his own best 
good, in both time and eternity, to at once become a 
Christian, and, doubtless, he would do so, and this world 
would immediately be conquered spiritually. Grant- 
ing this, it is again admitted that the accomplishment 
of the w T ork is possible. The possibility and necessity 
of said conviction, however, will be considered in an- 
other place. 

4th. That the accomplishment of the work is 
possible is further evident from the fact that the 
Savior would have his professed followers take hold 
of what he requires with the intention and anticipation 
of success. For if such be not his mind, his will 
would be that there should be an utter failure in doing 
what he requires; because, if one does not intend to 
do what he undertakes, he is more liable to fail than 
to succeed. Doubtless every one will admit that the 
intention, at least, is necessary to success, and hence 



68 THE world's spiritual conquest. 

that without the intention there would be an utter 
failure. 

5th. That the accomplishment of the work is 
possible is further evident from the fact that the 
Savior has never done, nor would do, anything to 
disappoint and dishearten his children in their obedi- 
ence. And hence he has never required what is im- 
possible ; for if he had, every time they tried to obey 
they would fail; and every time they failed they 
would be disappointed; and every time they were 
disappointed they would be disheartened, and so far 
as they were disheartened they would refuse utterly 
to obey. If, therefore, the Savior had required what 
is impossible, he would have done what would have 
tended to defeat tiie very object of his commands* 
Certainly no rational person would have done so - r 
and hence, since the Savior is of infinite rationality, 
he has never done so. And hence he has never 
required what is impossible. And hence, since he 
actually commands his professed followers to un- 
dertake this world's spiritual conquest, and requires 
nothing impossible, it is again evident that the 
accomplishment of the work is possible. 

6th. The same is evident from the success which 
has always attended the work whenever and wher- 
ever it has been properly undertaken and carried 
forward. On the day of Pentecost about three thou- 
sand were converted. And thus, by means of the 
apostles, primitive Christians, the reformers, modern 
miss'onaries, and others, great and mighty revolutions- 
and reformations have been brought about, and vast 
numbers converted from among both the civilized 
and the savage, changing ignorant, superstitious, and 
degraded idolaters into God lovers and servers: civil- 



THE WORLD'S SPIRITUAL CONQUEST. 69 

izing, enlightening, and christianizing cannibals, hot- 
tentots, and savages. Indeed, whenever and wher- 
ever God's people have been properly agreed, loving, 
consecrated, united, energetic, and active, there has 
been scarcely any limitation to the power exerted and 
the results which have followed. Certainly no one at 
all acquainted with either ancient or modern mission- 
ary operations, at home or abroad, in Europe or 
America, in Asia or Africa, or the islands of the 
sea, can doubt the utility and success of the evangel- 
izing work. And here I ask, have we not every 
reason to believe that even Christians of the present 
generation could, if they would, under God, subdue 
this world to the Savior? Suppose, now, all Chris- 
tians in this community, and in every other, should 
arise with one accord and unitedly, and, to the full 
extent of their ability, inquire, as did the apostle, 
" Lord" — not simply what wilt thou have me to hear 
and to know — but, " Lord, what wilt thou have me to 
do?" And then* as soon as duty is ascertained, '- not 
conferring with flesh and blood," not the young look- 
ing to the old or the old to the young, nor the 
brother to the sister nor the sister to the brother, 
hut at once " go about the Master's business," — what 
would be the result? "Would not a great change im- 
mediately occur, and converts, like numbers, increase 
in a tenfold proportion, and in a short time a large 
number be converted? and these joining and swelling 
the army, all together again trying in every way pos- 
sible to lead all others to Christ, how long before vast 
numbers more would be converted? And these in turn 
joining and swelling the army again ; and then, blended 
heart and hand, unitedly and with one accord, and to 
the full extent of their ability, their faces Zionward 



70 the world's spiritual conquest. 

like a flint, shoulder to shoulder, one solid phalanx: 
for Christ, " steadfast, immovable, always abounding- 
in the work of the Lord "; and thus, as is possible,* 
all together again endeavoring in every way in their 
power to lead all others to Christ, at that rate the 
army constantly increasing, yea, also agreeing, loving,, 
united, energetic, and active, — how long before every 
enemy of the Cross would be subdued, and every 
power of darkness overcome, and every sinner in the 
wide world converted, and Satan with his host over- 
thrown, routed, and driven into an endless perdition? 
Not very long. Yes, I repeat, that doubtless Chris- 
tians of the present generation could, if they would,, 
under God, very soon overcome and remove Satan 
from this and every other part of the world, and thus 
speedily reign spiritually with Christ in the midst of 
the glorious triumphs of his kingdom. 

But perhaps one may ask, " Has not God the time 
so iixed and other things so arranged that nothing* 
which can be done can in the least alter that time or 
hasten such a result ? And, since it is not known that 
said time is within the present generation of Chris- 
tians, is there any evidence that said work could be 
accomplished during said generation?" I answer, 
God has no time nor anything else either arranged or 
fixed according to that Antinomian notion. But in 
this way : He has all things so arranged and fixed as 
to secure ends by the use of means ; and has deter- 
mined that the Christian army, enlisted, organized, 
and left in the world, shall be one of the principal 
means through which its spiritual subjugation is se- 
cured ; and that whenever that army as a whole is 
entirely willing to know and to do what God requires, 
and does actually carry out in full the Savior's instruc- 



THE WORLD'S SPIRITUAL CONQUEST. 71 

tions, the time will have arrived for this world to be 
converted to Christ. 

But says another, " This world can not be conquered 
spiritually until Satan, the enemy of all righteousness, 
is overcome, capturedy4ocked up, and goes out to de- 
ceive the nations no more, at least for one thousand 
years; and this the Christian army can not of itself do." 
No, nor anything else, simply of itself. Yet at the 
same time it is equally true that whenever that army 
as a whole is entirely willing to know and to do what 
God requires, and does actually carry out in full the 
Savior's instructions, it can get Christ to send forth 
his angel to lay hold " on the dragon, that old serpent, 
wdiich is the Devil and Satan," and chain and lock him 
up; for, according to his own word, God " is able to do 
exceeding, abundantly above all that we can ask or 
think," that is, of course, " all we ask or think" agree- 
able to his will. Certainly the overthrow, capture, 
and imprisonment of Satan is agreeable to God's will, 
for in Revelations, xx chapter, it is positively re- 
vealed that at some time he will be thus overcome, 
captured, and locked up. It is evident, therefore, that 
God is not only abundantly able but infinitely willing 
to do that for his children, but very much more. 
Consequently, this world's spiritual conquest is con- 
tingent not upon any divine arrangement or fixed 
time, or decrees to the contrary, nor any inability to 
overcome and remove Satan, but upon the voluntary 
knowledge and obedience of Christ's professed follow- 
ers. Yes, I repeat, that if this world be not subdued 
spiritually during the present generation of Christians, 
the failure will arise not from any divine arrange- 
ment or fixed decrees with respect to time, or any 
other thing, but, in my judgment, from the reckless 



72 the world's spiritual conquest. 

and willful disobedience of Christ's professed followers. 
ISTow, the above is a very plain, pointed, ~and quite se- 
vere statement. But if anything be correct, it is cer- 
tainly true ; for every one knowing anything about 
spiritual successes understands perfectly that they are 
in proportion to the devotion and faithfulness of pro- 
fessing Christians. That in proportion as they desire 
to know what is duty, and, to the utmost of their 
ability, seek to find out and strive to discharge the 
same, victory always perches upon the standard of 
the Cross ; and that in proportion to their indifference 
and inactivity or carelessness and prayerlessness as to 
what is duty, and the discharge of the same, victory 
always perches upon the standard of the enemy. And 
hence, since their piety or impiety, devotion or indif- 
ference, are just as tbey freely choose— because they 
are voluntary agents — the victory is for or against 
Christ, just as they prefer: If, therefore, professing 
Christians prefer to take such a course as to defeat 
Christ's cause, the failure of the evangelizing work 
will arise from their willful and reckless disobedience. 
And here is suggested the all-important questions, not 
only as to the amount of spiritual success possible on 
the part of Christians of the present age, but their 
awful accountability and responsibility as to the suc- 
cess or defeat of Christ's cause, and the consequent 
salvation or destruction of souls on account of it. 
And as the consideration of these Two momentous 
questions is continued, may God not only grant the 
hearing ear and understanding heart, but so stir the 
great deep of the Christian soul as that there may be 
no satisfaction on their part until, with the apostle, 
they can exclaim, " I am in a strait betwixt two, 
having a desire to depart and be with Christ, which 



THE WORLD'S SPIRITUAL CONQUEST. 73 

is far better " ; because conscious, as ne was, that they 
" have fought a good tight, finished their course, keep- 
ing the faith," their skirts clear from the blood of all 
souls, and a wreath of victory and crown of righteous- 
ness as great and glorious laid up for them as there 
was for him. 

7th. That the accomplishment of the work is 
possible is further evident from both parable and 
prophecy. 

1. From parable. In Daniel ii, 34,35, the king- 
dom of Christ is represented as a stone cut out of the 
mountain without hands, which continued to enlarge 
until it " became a great mountain and filled the 
whole earth." So the kingdom of Christ set up in 
this world, very small in its beginnings, is to continue 
to enlarge until it becomes a great mountain, filling 
the whole earth, absorbing all other kingdoms and 
standing forever. 

Again : " The kingdom of heaven is like to a grain 
of mustard seed, which a man took and sowed in his 
field: which indeed is the least of all seeds: but 
when it is grown, it becometh a tree, so that the birds 
of the air come and lodge in the branches thereof." 
So the kingdom of Christ as planted in this world, 
very small in its beginnings, is to spring up and branch 
out into all nations; all the inhabitants of earth, at 
some time, coming and lodging in the branches 
thereof. 

Again: "The kingdom of heaven is like unto 
leaven, which a woman took and hid in three measures 
of meal, till the whole was leavened." So, both inter- 
nally and externally, the kingdom of heaven, hid in the 
heart, is to enlarge and spread until the whole being, 
both soul and body, is kavened and transformed into 



74 the world's spiritual conquest. 

the image of Christ. So, too, externally. The king- 
dom of heaven put into this world is to enlarge and 
spread until, at some time, every inhabitant of earth 
capable of repentance and faith shall have his heart 
leavened by the almighty power of the Holy Spirit, 
and brought into subjection to the will of G*>d. 
(Mat. xiii, 31-33.) 

2. The same is equally evident from prophecy. 
Not only as predicted in the overthrow, capture, and 
imprisonment of Satan, the enemy of all righteous* 
ness, but as indicated in the state of things to exist 
during that time. 

1.) In Rev. xx, 1-3, we read: "I saw an angel 
come down from heaven, having the key of the bot- 
tomless pit and a great chain in his hand. And he laid 
hold on the dragon, that old serpent, which is the 
Devil and Satan, and bound him a thousand years, and 
cast him into the bottomless pit, and shut him u{>, 
and set a seal upon him, that he should deceive the 
nations no more, till the thousand years should be 
fulfilled; and after that he must be loosed a little 
season." Here we have a positive prediction of Satan's 
final and utter overthrow before the general judgment, 
implying not only the possibility, but the absolute 
certainty of this world's spiritual conquest at some 
future time; for the prince of the power of the air 
being overcome, the other powers of darkness will 
very soon subside : especially evident from the state- 
ment, " That he should deceive the nations no more, 
till the thousand years should be fulfilled"; which 
necessitates this world's spiritual subjugation, because 
without the entire overthrow of the powers of dark- 
ness the deception of the nations could not wholly be 
prevented. And here, as a further illustration of this 



THE WORLD r S SPIRITUAL CONQUEST. 75 

point, let us now trace briefly the attacks and defeats 
of the old serpent, the Devil, from his first success 
until his final overthrow before the general judgment. 

Doubtless Satan's object in the temptation and 
seduction of our first parents was the utter and eternal 
ruin of the human family. As soon, therefore, as he 
succeeded, doubtless he concluded that his triumph 
was complete and his object secure, and his joy was 
unbounded. But it was of short duration, for very 
soon, thundering from the eternal throne, he heard 
these words ringing in his ears: "The seed of the 
woman shall bruise the serpent's head!" in which 
prophecy he received a precursor not only of his pres- 
ent defeat, but of his final overthrow before the general 
judgment; and which, too, was doubtless very practi- 
cally confirmed to his mind not only in the conversion 
of Adam and Eve, but especially in the salvation of 
Abel, their son, whom he induced Cain to slay. 

Finding, therefore, that he was doomed to a defeat 
in part of his object at least, doubtless he consoled 
himself with the thought that he would have Cain 
and his whole posterity in eternal torment, and all the 
bodies of the human family in the grave. But how 
terribly chagrined and disappointed, when one day, 
to his utter astonishment, he beheld good old Enoch 
going up directly into heaven, soul and body both, 
without tasting death. 

Defeated again, it seems he became desperate, and 
determined to so enrage God with the wickedness of 
man as to get him, by a single stroke, to depopulate 
the earth, and thus grant to him, at one time at least, 
all the souls and bodies in existence. He accordingly 
induced the sons of God to look upon the daughters 
of men, in view of getting them enamored and to 



76 THE world's spiritual conquest. 

intermarry, so that by the bad example, and especially 
the improper training of impious mothers, he could so 
corrupt the human family as to have " every imagina- 
tion of the thought of his heart only evil, and that 
continually," all of which he secured, and also the 
decree of God to destroy the earth with a flood. But 
how awfully disappointed when he found that he was 
doomed to another terrible defeat ; for there were good 
old Noah and his family, that Satan himself could not 
induce to take such a course as to get God to drown 
them with the rest. 

Thereupon it seems that the Devil was so enraged 
that he determined either to prevent Christ's advent 
into the world, or to destroy him as a Savior in case 
he should come. Unable to do the first, yet, by means 
of idol worship and false suggestions, he so blinded 
the mindand perverted the understanding as to Christ's 
real character and the object of his mission that when 
he did come scarcely any one would believe that he 
was the true Messiah. This prepared the way for the 
Savior's betrayal and murder. 

Satan first tried to take his life in infancy; at the 
same time, to be sure of his.prey, causing the death of 
a large number of other children. But he was again 
foiled, the Savior escaping out of his hand, 

Then, either forgetting his own overthrow in 
heaven _ or mistaking Christ's character as divine, it 
seems he decided to tempt him, as he did Adam and 
Eve ; and thus, if possible, involve him in the trans- 
gression of the race he had come to save. But he 
was foiled at every point, and sustained one of the 
worst defeats he had ever before realized. 

Awfully enraged at his failure, he again fell back 
upon his original plan to take Christ's life. He ac- 



THE WORLD'S SPIRITUAL CONQUEST. 77 

cordingly followed him from place to place, and finally 
succeeded in getting him betrayed into the hands of 
sinners, and tried and condemned, and crucified, and 
his body put into a rocky tomb and fastened up and 
sealed with the king's signet, and guarded by a band 
of soldiers, himself the captain of the band and the 
chief watchman over the slumberer. But in the death 
of Christ, right in the midst of his supposed most 
successful triumph, Satan met with one of the very 
worst defeats he could possibly have sustained ; for 
the death of Christ entirely consummated one of the 
grandest, most complicated, and glorious schemes it 
was possible for infinite wisdom and goodness to de- 
vise or omnipotent power to execute. And this, too, 
it seems the Devil fully realized, when, on the resur- 
rection morning, in connection w T ith the Roman sol- 
diers, he beheld, with great consternation, the angel 
descend and roll back the stone, and the mighty con- 
queror come forth and ascend on-high, "Leading cap- 
tivity captive and giving gifts to men." 

From the account, it seems that by the resurrection 
of Jesus Christ the powers of darkness were so 
frightened, bewildered, and benumbed that for forty 
days and upwards they scarcely ventured forth upon 
earth to see what w T as going on ; granting to the Sav- 
ior ample time to collect and re-assure his few scat- 
tered and disheartened followers, and start them 
anew, vigorous and hopeful, in the great and glorious 
battle for this world's spiritual conquest. But this 
state of things did not continue very long, for on the 
day of Pentecost, when the apostles and others came 
forth filled with the Holy Spirit, and declaring unto 
the multitudes " the w T onderful works of God," we find 
that Satan had sufficiently recovered himself to be 



78 the world's spiritual conquest. 

present, and to suggest that, instead of the Spirit of 
Christ, " these men are fall of new wine." But he 
was doomed to another terrible defeat, for by the coun- 
ter-statement of the Holy Spirit through the apostle, 
that "It isjbut the third hour of the day," and hence 
too early in the morning for men to be intoxicated, 
the deception was discovered, and all understood that, 
instead of the spirit of new wine, it was the Spirit of 
Elijah's God resting upon the apostles, and causing 
the people to cry out, " Men and brethren, what shall 
we do ? " And thus the powers of darkness, again 
defeated, fell back, and the work rolled up and rolled 
on, until " the same day there were added unto them 
about three thousand souls." 

I tell you, my friends, that was a glorious revival. 
And if I understand God's word, we learn of a more 
glorious revival than that ; when a nation, with its 
scores, hundreds, thousands, and perhaps its millions, 
shall be "born in a day." " But," exclaimed Satan, 
-" three thousand in a day! At that rate I will very 
soon be driven not only from Jerusalem, but from 
every other part of the world. And such, too," said 
he, " will be the result so long as Christians remain 
agreed, loving, and united, or of 'one heart and one 
soul.' " This would never do. Accordingly, he en- 
tered upon a careful — not prayerful — consideration of 
how he could defeat the work and sustain his own 
position ; and at once perceived that the best and 
only way to do so would be to divide and scatter the 
Church. He accordingly, ^therefore, first "got up a 
great persecution against the church which was at 
Jerusalem, and they were all scattered abroad, except 
the apostles." His object, however, in scattering the 
Ohureh, and at the same time retaining the apostles. 



THE WORLD'S SPIRITUAL CONQUEST. 

ut first sight seems a little complicated. But no 
doubt he did it supposing that the leaders without 
forces could do nothing, and the forces without lead- 
ers could do nothingr-^'But how terribly chagrined 
and disappointed when — unlike modern Christians — 
he found that each of the leaders retained and each of 
the forces scattered was a host within himself, " one 
chasing a thousand and two putting ten thousand to 
flight"; for, wherever they were or wherever they 
went, they would, as faithful witnesses, testify of and 
for Christ; and thus by means of their preaching, 
and especially their practice, converts and churches 
were multiplied all over the land. This, now, was 
wholly unexpected by Satan, and, in his estimation, 
making a bad matter verv much worse. But what 
should he do? Of course not get disheartened, though 
defeated at every point. Unable to obtain all he 
wanted, he was just as determined as ever to get all he 
could. 

But what next ? Recalling to mind the disastrous 
consequences of social, civil, and military discord, he 
finally decided on unchristian dissension as his next 
expedient. Succeeding in that, he perceived that, by 
means of unchristian dissension combined with per- 
secution, he would, for a long time, be able to hold 
his position, in spite of almighty power. Yes, I re- 
peat, by means of unchristian dissension, combined 
with persecution — and mostly, too, among professing 
Christians themselves — Satan not only in the past held 
his position, but is doing it now in this community, 
and all over the world, in spite of almighty power. 
Dear friends, understood or misunderstood, believed 
or disbelieved, nothing can be more true and evident 
than that right here I am now attacking the Devil's 



THE WORLD S SPIRITUAL CONQUEST. 

a fortress and the center of his force, for nothing 
x his hand tends more to infidelity, spiritual weak- 
ness and defeat, God's dishonor, and the rain of souls, 
than unchristian dissension and unholy persecution 
among professing Christians themselves — certainly 
than which there is nothing more diametrically op- 
posed to Christ's spirit, teachings, and example; and 
hence in violation of gospel law and opposed to the 
principles of Christianity. 

And certainly everything of that character consti- 
tutes said fortress and center; and hence remove every 
such thing, and that fortress is demolished and that 
center broken, and the Devil quite easily overcome in 
every respect, and the world speedily subdued to 
Christ. But with that fortress and center maintained, 
the entire overthrow of the powers of darkness and the 
world's conversion to Christ are both impossible. 
Thank God, however, the Devil is doomed to a terri- 
ble defeat in that respect, as well as in every other, for 
doubtless the time is not very distant when — in this 
community and in every other — there will be a class 
of Christians too pious and wise to allow the Devil to 
have such an advantage of them; and who, too, with 
one accord, unitedly, and to the full extent of their 
ability, will arse and resist and under God overcome 
the powers of darkness in every form, and thus subdue 
this world to the Savior. 

Indeed, nothing can be more evident from the 
Scriptures than that the time is fast approaching 
when Satan will actually be overcome, captured, im- 
prisoned, locked up, and go out to "deceive the 
nations no more " — at least for one thousand years. 
Certainty, during that time the cause of Christ will 
have a chance to extend from pole to pole, and for 



THE WORLD'S SPIRITUAL CONQUEST. 81 

every inhabitant of earth capable of repentance and 
faith to become soundly converted, agreed, loving, 
and united, because there will be no spirit operating 
upon the hearts of men except the Holy Spirit, which 
can lead and will lead all Christians and all sinners 
into all truth. 

2.) Again, and finally, let us now note some of the 
prophecies which show conclusively and positively 
that at some future time such a great and glorious 
state of things shall actually exist throughout the 
world. (Tsa. ii, 2-6; xi, 6-10. Jer. xxxi, 31-35. Zech. 
ix, 9, 10.) 

Now, if I mistake not, by some the above proph- 
ecies are considered simply as metaphorical or figura- 
tive, and representing nothing as literal and special, 
hut merely a general state of blessing in connection 
with the Messianic reign. I regard said notion, how- 
ever, as a satanic suggestion and device, to keep out of 
sight the awfully humiliating, certain, and utter over- 
throw to which the Devil is doomed, and the final, 
certain, and complete triumph of the Redeemer's 
kingdom. 

Now, perhaps some parts of said prophecies are 
metaphorical, while others are literal; but in each 
and every instance, whether figurative or literal, 
representing a special and glorious result. 

For instance, the language " And it shall come to 
pass in the last days that the mountain of the Lord's 
house shall be established in the top of the mountains, 
and shall be exalted above the hills," represents the 
exaltation, superiority, final and complete triumph of 
the Redeemer's kiugdom, as expressed in Daniel, where 
it is said of the little " stone" that it " became a great 
mountain and filled the whole earth." 



82 THE WORLD S SPIRITUAL CONQUEST. 

But the language " and all nations shall flow unto 
it,*' I take to be literal. Not " all nations " in general, 
but each and every one of every nation in special shall 
actually at some time "now unto the mountain of the 
Lord's house" and become reconciled to his will. 

Also the language " And they shall beat their 
swords into plowshares, and their spears into prun- 
ing-hooks ; nation shall not lift up sword against na- 
tion, neither shall they learn war any more," I take to 
be equally literal ; for how absurd that Christ's king- 
dom shall so triumph as that the nations shall not 
fight each other in general, but do so in special. 
Again, how false that the nations shall fight and de- 
stroy each other in general or in special, and at the 
same time discontinue a knowledge of military tactics. 
Again, how inconsistent that swords, spears, cannon, 
and other such engines for human destruction, can be 
used in their present form for any except the purposes 
for which they were constructed. Again, how very 
absurd the notion that when swords, spears, cannon, 
and other such implements become useless, men pos- 
sessing the wisdom of the serpent will throw them 
aside into heaps and allow such a vast amount of the 
best metal to corrode and waste unemployed, and at 
the same time continue the trouble and expense of 
working difficult mines to obtain their needed ore. 
Then, how very false the theory that said language sig- 
nifies anything at J all, unless it means just what it says, 
and the time does actually come when " nation shall 
not lift up sword against nation, neither learn war any 
more," and when swords, spears, cannon, and other 
such engines are actually molded into plowshares, 
pruning-hooks, and other useful implements for man's- 



THE WORLD'S SPIRITUAL CONQUEST. 83 

preservation and life, rather than his destruction and 
death. 

The language, however, that " The wolf also shall 
dwell with the lambpand the leopard shall lie down 
with the kid, and the calf and the young lion and the 
fatling together, and a little child shall lead them ; 
and the cow and bear shall feed, their young ones 
shall lie down together, and the lion shall eat straw 
like the ox ; and the sucking child shall play on the 
hole of the asp, and the weaned child shall put his 
hand on the cockatrice's den; they shall not hurt 
nor destroy in all my holy mountain," is where Satan 
seems to befog the minds of so many respecting the 
literalness of the above prophecies. But though I 
assert nothing positively — since I know of nothing pos- 
itively revealed on the subject — yet I can see no diffi- 
culty at all nor inconsistency in understanding said 
language as perfectly literal, for, to my mind, none but 
a literal interpretation will make out the entireness of 
Satan's overthrow and the completeness of Christ's 
triumph; because no other interpretation will repre- 
sent the state of perfect peace that everywhere existed 
before Satan's success. When God created this world 
he pronounced it " very good." There was no dis- 
order of any kind, neither sinfulness, voraciousness, 
nor ferocity. All was peaceful, tranquil, and harmo- 
nious. And this state of things continued, too, until 
our first parents sinned; after which there was an 
utter derangement and disorder, that has continued 
from that time until the present, and will continue, 
too, until the cause of Christ triumphs and the powers 
of darkness are utterly overthrown. 

There is not the slightest intimation that the beasts 
;and reptiles in the Garden of Eden lived on nothing, 



84 THE world's spiritual conquest. 

much less that they had any disposition to bite and 
devour one another.* There, doubtless, if there was 
any, lions did actually " eat straw like the ox," and 
all other irrational animals lived on vegetable food, 
as did Adam and Eve. Flesh-eating was the result 
of sin, arising from Satan's success. Why not, there- 
fore, conclude that he shall be overcome in this 
respect as well as in every other, and that at some 
time all beasts and reptiles will again live on vegeta- 
ble food, as they did at first, the lion actually eating 
straw like the ox ? None ; but such a conclusion will 
entirely overthrow the powers of darkness and give 
to Christ a perfect victory. And I, for one, hold to- 
that kind of a triumph for the cause of Christ ; and 
hence that the language where the wild beasts and 
poisonous reptiles are represented as losing their 
voraciousness and ferocity should be considered and 
interpreted as literal and special, rather than as fig- 
urative and general. Consequently, that it is more 
proper to conclude that the time will certainly come 
when there shall be a perfect peace among even irra- 
tional animals, rather than that Satan shall always 
reign in war and bloodshed among that class of be- 
ings. 

Indeed, if nothing else, the language "for the 
earth shall be full of the knowledge of the Lord, as 
the waters cover the sea," must signify this world's 
conversion to Christ, because, if metaphorical, the 
figure must be equal to the representation. . Since, 
therefore, the representation is that the knowledge of 
the Lord shall fill the earth as the waters cover the 
sea — and every part of the sea is covered with water — 
it follows that at some time every part of the earth 
shaH actually be filled with the knowledge of the Lord, ! 



THE WORLD'S SPIRITUAL CONQUEST. 85 

■and in the sense, too, of conversion ; that is, at some 
time every one in the world capable of repentance and 
faith shall have obtained an experimental " knowledge 
of the Lord." 

Now, that this wtlt be so is further evident not 
only from the fact that the laws of God are to be "put 
into the inward parts and written in the heart," but 
especially from the fact that the time is coming when 
there shall be no occasion at all for " the neighbor to 
say to the neighbor, nor the brother to the brother, 
Know the Lord, for they shall all know me from the 
least of them even unto the greatest of them, saith 
the Lord"; his kingdom having extended "from sea 
even to sea, and from" the river to the ends of the 
earth." Now, this state of things can never exist un- 
til the earth is full of the knowledge of the Lord in 
the sense of conversion ; for until then there will be 
an occasion to say to the neighbor, to the brother, 
and, finally, to every one unconverted, " Know the 
Lord." Since, therefore, according to scripture, the 
time is coming when there shall be no such occasion, 
nothing can be more evident than that at some time 
all capable of repentance and faith shall know the 
Lord experimentally, and the world be actually con- 
verted to Christ. 

Indeed, since the most and the greatest obstacles 
to the work relate to professing Christians themselves, 
all of which can be overcome ; and since the Savior 
requires the work to be done, and requires nothing 
impossible; and since great and glorious successes have 
always attended the work whenever and wherever it 
has been properly undertaken and carried forward ; 
and especially since, in both parable and prophecy, it 
is positively revealed that at some time such a delight- 



86 THE world's spiritual conquest. 

fill state of things shall actually exist — the little 
" ' stone ' becoming a great mountain and filling the 
whole earth " ; the grain of mustard seed springing 
up and branching out unto ail nations ; the " leaven" 
leavening the w r hole lump — " all nations flowing unto 
the mountain of the Lord's house," " beating their 
swords into plowshares, their spears into pruning- 
hooks; nation not lifting up sword against nation, 
neither learning war any more " ; " the knowledge of 
the Lord filling the earth as the waters cover the 
sea " ; " all knowing him experimentally from the least 
to the greatest " ; his kingdom extending from sea 
even to sea, and from the river to the ends of the 
earth — I ask, can anything be more evident, from both 
reason and revelation, than that this world's spiritual 
conquest, or conversion to Christ, is not only possible r 
but will actually exist at some future time. I, for one 
think not. And may God grant, for his Son's sake, 
that that time may be hastened, and all the inhabitants 
of earth be thus brought speedily in perfect subjection 
;to his loving and holy will. Amen. 



THE WORLD'S SPIRITUAL CONQUEST. 87 



PART II. 

The infinite obligation to undertake the work as a 
whole, and to do all within the power to accomplish it,. 
in which Socinianism is briefly but conclusively re- 
futed, and much other plain, pointed, and indispens- 
able information brought forward as to the nature and 
fulfillment of the obligation. 



CHAPTEE I. 

THE SOURCE, THE REASONS FOR, AND AN EXEMPLIFICATION 
OF THE OBLIGATION. 

Having, now, upon the world's conversion to 
Christ, established its possibility, I again propose, by 
the aid of the Holy Spirit, to dwell upon the infinite 
obligation to undertake the work as a whole, and to do 
all within the power to accomplish it. " He that saith 
he abideth in him ought himself also so to walk, even 
as he walked." (IJohnii,6.) Certainly the Savior 
has done and is doing all within his power to bring 
all in subjection to himself, and thus convert the world. 
And, according to the above, every one of his pro- 
fessed followers ought, in all his conduct, thus to 
imitate his example. In general and in special the 
obligation arises — 

First. From the fact that no valid objection can be 
urged against the work. Now, perhaps it may be 
needless to state that, if any such objection could be 
urged against the work, there would be no obligation 



88 the world's spiritual conquest. 

whatever to undertake it. But no such objection can 
be urged against it — 

1st. On the ground that it has not been enjoined. 
For if in the language " Go ye, therefore, into all the 
world and teach" (or disciple) a all nations, and preach 
the gospel to every creature," the Savior has not made 
it the duty of every Christian to do all within his 
power to secure the conversion of every sinner in the 
world by a proper use or diffusion of the gospel, he 
has said nothing at all. Nor is his language to be 
understood as enjoining what is impossible. And 
hence it is not to be understood as requiring any, 
much less every, professing Christian to travel into all 
parts of the world, and to labor personally with every 
sinner in it ; but that, beginning at home, he has made 
it the duty of every Christian to do all within his 
power to secure the conversion of as many of the 
impenitent as possible, and thus each and all Christians 
together to do all within their power to secure the 
conversion of every sinner in the world by a proper use 
or diffusion of the gospel. Now, that such is the sub- 
stance of the above language is as evident as words 
can make it. It is evident — 

1. From what is to be done. " Go ye, therefore." 
Now, what is meant by the word " go " ? Does it signify 
inattention or speechless ignorance ? Can one go by do- 
ing nothing or by saying nothing ? To go, must not one 
necessarily act in one way or another ? Doubtless many 
are not aware of the number and variety of different 
significations in which that term is used. Perhaps 
some may suppose that traveling is the only act 
included in the word, and that the Savior meant 
nothing else when he said, " Go ye, therefore." But 
such an impression is very erroneous; evident not 






THE WORLD'S SPIRITUAL CONQUEST. 89 

only from the signification of the term, but from 
the fact that, if such were the case, the Savior would 
be requiring what is impossible. Traveling, doubtless, 
is one act included in the word, as well as very 
many others. Whatever act is necessary to get the 
gospel clearly and distinctly before the mind of every 
rational creature in the world is what is included in 
the term " go.'* After looking up the definition of 
the word, it seemed to me that no other term could 
have been selected which so fully expresses the ener- 
getic and persevering activity which the Savior 
requires of his children in this w T orld. And I think, 
too, that such will be the conviction of every one who 
will take the trouble to look up the definition of the 
w T ord as contained in Webster's Unabridged Diction- 
ary. In the edition in which I first looked it up, over 
two whole columns were devoted to the definition of 
that term. The first definitions which Mr. Webster 
mentioned were these : " To move, to pass, to pro- 
ceed." Then he said, "It is opposed to resting." 
Then he mentioned some examples. He said, " The 
mill goes by water or by steam. The clock goes fast 
or slow." Now we know that neither a mill nor a 
clock in going has motion like a man in traveling; 
still they both go, sometimes faster, sometimes slower. 
From this it is evident that whatever is in motion is 
going, and whatever is not in motion is not going. 
And hence, w T hen one is thinking the mind is going; 
and when one is talking the tongue is going; and thus, 
perhaps, nearly all the powers of both mind and body 
may be going at the same time. The mind may be 
thinking, the tongue talking, the eye seeing, the ear 
hearing, and the hands and feet moving. When one 
Is thus active he is generally trying to accomplish 



90 the world's spiritual conquest. 

something. It is also evident that whatever any one 
is doing in the Lord's vineyard, whether it be study- 
ing, teaching, preaching, traveling, or any thing else 
that is right, he is, to a certain extent, fulfilling the 
requirement of the Savior as contained in the word 
" go " ; and that whenever any one is doing all within 
his power to ascertain and discharge Christian duty, 
and thus glorify God and save souls, he is obeying the 
Savior as fully as it can be done by such imperfect 
beings. Then, to go is " to move, to pass, to proceed " ; 
to act, to keep acting ; to try, to keep trying; in short, 
to do all within one's power to accomplish what is 
required. 

2. Who are to do this ? " Go ye, therefore." Now, 
who are included in the word " ye "? Are all or only 
a part of professing Christians ? " Only a part," say 
some, " because," say they, " no part of the work con- 
tained in the Savior's last command is binding upon 
all Christians, because all are not to baptize." But 
from the fact that one is not to do everything, does it 
follow that he is not to do anything ? Now, every one 
who has read them knows that the Savior's last in- 
structions contain different kinds of work; for instance, 
the work of discipling, baptizing, instructing, etc. 
Now, from the fact that one is not to baptize, does it 
follow that he is not to do anything at all to secure 
the conversion of a sinner, nor to instruct him after 
he is converted ? When the Savior says " Go ye," if 
I understand him, he means all Christians as much as 
one, and one as much as another. This is especially 
evident from one of the most startling and immutable 
laws of our being, that of constant and necessary ac- 
tion. It is as impossible for a Christian to live and 
not to act as it is to live and not to breathe. And 



THE WORLD'S SPIRITUAL CONQUEST. 91 

hence inaction is action. Inaction in what is right is 
action in what is wrong. Inaction in the service of 
Christ is action in the service? of Satan. Certainly 
there is no neutral ground; that is, a position in which 
a professing ChristianTis doing nothing at all, neither 
serving the Savior nor Satan. However much one may 
desirei to occupy such '.a position,, realizing that! his 
service , ■•.at. best is very imperfect, still there is no such 
ground to occupy. Whether he will or not, go he 
must,/necessarily and constantly, either in the service 
of the Savior or the service off Satan. At the instant, 
therefore, a Christian discontinues the service of Christ, 
he begins the service of the Devil. There is no alter- 
native. Now, would the Savior have any of his pro- 
fessed followers go in the service of Satan ? If not, 
he would have them all go in his service, and included 
all when he said " Go ye, /therefore." 

3. This is further evident from the extent and the 
difficulty of the field to be cultivated. The field is 
the world, every part of it, or every part at least wher- 
ever there is a soul to be saved or lost. " Go ye, there- 
fore, into all the world." A very large and difficult 
field. Now, the larger and the more difficult the field 
to be cultivated, the more laborers are needed to cul- 
tivate it. And here I ask, are all Christians together 
too many laborers to cultivate such a field? Should 
the present number do all within their power to ac- 
complish what needs to be done, would they succeed ? 
Doubtless the present number of professing Christians 
is much too small to accomplish what needs to be 
done, much less could the work be done by a smaller 
number. Then the present number must be included 
in the work, and many more be needed to accom- 
plish it. 



92 the world's spiritual conquest. 

4. This is further evident from the nature and the 
amount of work to be done. The nature of the work 
is indicated by the term teach. "Go ye, therefore, 
and teach all nations." Now, what is meant by the 
word "teach"? The original word, which in the 
first part of the Savior's last command is translated 
teach, is a different term from the one translated 
teach in the last part of his last instructions. The 
original word in the last part of the Savior's last com- 
mand properly signifies, to teach or instruct, but in 
the first part of his last instructions the original word 
properly signifies to disciple or make disciples. Why 
King James's translators did not thus render the 
term into their version ^ of the Scriptures is perhaps 
best known to themselves; but, as Pengilly observes, 
" Since disciples are to be made by teaching, perhaps 
no violence was done to the original by rendering the 
term teach" though doubtless the duty would have 
been better understood had the, term been translated 
"to disciple" or "make disciples." But however 
this may be, let it be distinctly understood, and re- 
membered too, that the work everywhere to be done 
consists in making disciples or securing the conversion 
of sinners. Are not ail Christians to engage in that 
work? The amount of work is indicated by the ex- 
pressions "Go" "into all the world," disciple "all 
nations, and preach the gospel to every creature." 
These expressions taken together show that all is to 
be done that can be done to make a disciple of every 
rational creature in the world. A vast amount of 
work. Certainly all Christians together are none too 
many laborers to perform such a task. Besides, every 
Christian should be reminded that, whether he 
will or not, he must necessarily and constantly either 



THE WORLD'S SPIRITUAL CONQUEST. 93 

help or hinder the work. For, as has already been 
shown, every professing Christian must necessarily 
and constantly go in one way or another, either right 
or wrong, either in the-service of Christ or in the serv- 
ice of Satan, and hence must necessarily and con- 
stantly exert either a good or an evil influence. Now, 
if the influence be good, it tends to God's glory 
and the soul's salvation; but if it be evil, it tends 
to God's dishonor and the soul's ruin. And one 
kind of influence or another every professing 
Christian must necessarily and constantly exert, and 
hence must necessarily and constantly either help 
or hinder the evangelizing work. Now, would the 
Savior have any of his professed followers a hinder- 
ance to such a work? If not, he would have 
them all a help to it, and included all in it when he 
said, " Go ye, therefore." 

5. This is further evident from the way it is to be 
done. It is to be done by a proper use or diffusion of 
the gospel. Now, to use or diffuse the gospel properly 
is to preach it properly. And here I ask, are not all 
Christians included in the work of preaching? But, 
understand me, I am not here using the term preach 
in its .special sense — as applied to the work of the 
ministry — but in its more extensive or general sense,, 
as applied in Acts, where, in speaking of primi- 
tive Christians, it says " they went everywhere preach- 
ing the word." And here I ask whether in that 
sense it is not the duty of all Christians to preach ? I 
believe some suppose not — from a very wrong idea of 
the work of preaching. Some seem to suppose that 
preaching consists simply in standing up and pro- 
claiming the gospel publicly, and hence that no one 
has a right to preach except ministers or public speak- 



144 THE WORLD'S SPIRITUAL CONQUEST. 

ers. Such a supposition, however, is very erroneous, 
because preaching does not consist simply in standing 
up and proclaiming the gospel publicly, but it con- 
sists : 1. In imparting gospel instruction publicly or 
privately. For iustance, Peter, on the day of Pente- 
cost, preached the gospel publicly — that is, he 
imparted gospel instruction publicly ;. but Philip, 
you remember, preached to the eunuch privately — 
that is, he imparted gospel instruction to the eunuch 
privately. 2. This is done by presenting and confirm- 
ing the gospel, and persuading the sinner. This is 
what Peter did on the day of Pentecost. He first pre- 
sented and confirmed the gospel, until the people 
were pricked to the heart and led to cry out, "Men 
and brethren, what shall we do?" then he persuaded 
them ; he said, " Eepent and be baptized every one of 
you, and ye shall receive the gift of the Holy Spirit." 
3. This is done by either precept or example. Now, to 
preach by precept is to present and confirm the gospel, 
and persuade the sinner either by the word of mouth 
or by the pen. "Whenever any one presents and con- 
firms the gospel and persuades the sinner by the word 
of mouth, he preaches by precept; and in this way 
very much preaching is done, both publicly and pri- 
vately. Again, whenever any one presents and con- 
firms the gospel and persuades the sinner by the pen, 
he preaches by precept; and in this, way very much 
preaching is done by means of religious literature 
such as books, Bibles, tracts, papers, etc. Further, to 
preach by example is to live out the gospel in the daily 
conduct — a very powerful way of preaching, and 
frequently done by persons in very humble circum- 
stances. It is said "actions speak louder than 
words." This is especially true in preaching the gos- 



95 

pel. It will do but very little, if any, good at all to 
preach by precept unless one practice what he 
preaches. 

Now, such being^the general sense in which 
preaching is to be done, is it not in that sense the 
duty of all Christians to preach ? Is it not the duty 
of all Christians, both male and female, to impart 
gospel instruction to the impenitent, in general and 
in special, and thus try to lead them to the Savior ? 
Is it not the duty of church-members, both male and 
female, to engage in Sabbath-school teaching, and 
there impart gospel instruction to youth ? Is it not 
the duty of all parents, both male and female, both 
saint and sinner, to impart gospel instruction to their 
children, and thus " train them up in the nurture and 
admonition of the Lord " ? If so, certainly it is the 
duty of all Christians to preach. Primitive Christians 
all preached. " At that time there was a great perse- 
cution against the church which was at Jerusalem, 
and they were all scattered abroad, except the apostles. 
Therefore, they that were scattered abroad went 
everywhere preaching the word." Who " went 
everywhere preaching the word " ? ISTot the apostles, 
for they were not scattered abroad; but the members 
of the primitive church, both male and female, 
" went everywhere preaching the word." Then the 
members of the primitive church all preached. And 
this is what, in a proper or improper* sense, every 
professing Christian has been doing from that time 
until the present ; because it is impossible for a Chris- 
tian to live and not to preach in one way or another; 
because his every act, word, or deed either affirms or 
denies the teachings of the gospel. Said the Holy 
Spirit, through the auostle, " Ye arc living epistles, 



96 the world's spiritual conquest. 

known and read of all men." From this it seems that 
Christian character and conduct are living monu- 
ments of either the truthfulness or falsity of the gos- 
pel. If they he correct, they tend to confirm the 
teachings of the gospel; hut if incorrect, they tend 
to deny those teachings ; and one or the other they 
must he, necessarily and constantly; and hence 
every professing Christian must necessarily and con- 
stantly preach that the gospel is either true or false. 
Consequently, they are all not only included in the 
work of preaching, hut should he very careful what 
kind of doctrine they preach. 

6. The same is evident from what is to he preached. 
It is the gospel ; nothing hut the gospel, there being 
no other sword of the Spirit with which to slay the 
sinner. Then, we are not to preach our own precon- 
ceived notions — that is, notions which have not 
been revealed ; nor are we to " teach for doctrines 
the commandments of men " — that is, doctrines not 
contained in God's word ; nor are we to preach per- 
versions of the gospel, such, for example, as Anti- 
nomianism, annihilationism, Unitarianism, Univers- 
alism, Jesuitism, ritualism, and a thousand and one 
other isms and errors, too numerous here to mention. 
Nor are we to preach ourselves in any way, hut 
Christ and him crucified. Nor are we to preach his- 
tory, science or philosophy, except the history, science, 
or philosophy as contained in God's word. There 
is history enough, science enough, and philosophy 
enough for any one to preach. It is the gospel, 
nothing but the gospel — the first, the last, the begin- 
ning, the middle, and the end; nothing but the gospel. 
Euanggdion : that is the original word used to repre- 
sent the gospel. It is composed of the two words- 



THE WORLD'S SPIRITUAL CONQUEST. 97 

i 

eu and anggtiion. The term eu properly signifies well 
or good ; anggelion, message. The two put together 
properly signify good message, good news, glad 
tidings of great joy. Such is the gospel. Sometimes 
the word is used to represent the history and teach- 
ings of Christ as contained in the four evangelists, 
Matthew, Mark, Luke, and John. Then, again, it is 
used to represent the history and teachings of Christ 
us contained in the whole New Testament. And 
hence what is to be preached, whether a passage be 
taken from the Old Testament or the New, is the 
good news, or the history and teachings of Christ as 
contained in the New Testament. 

Now, it has been shown that the word "go," as it 
relates to the Savior's last command, properly signi- 
fies to do all within one's power to accomplish what 
is required; that every professing Christian is to do 
this ; that this is everywhere to be done ; that what is 
everywhere to be done is to do all that can be done to 
make a disciple of every rational creature in the world; 
and that this is to be done by a proper use or diffusion 
of the gospel. Need anything more be said to show 
that, in the first part of the Savior's last instructions, 
he has actually made it the duty of every professing 
Christian to do all within his power to secure the con- 
version of every sinner in the world by a proper use 
or diffusion of the gospel ? If not, then the ultimatum 
of every Christian desire, interest, and effort should be 
this world's spiritual conquest, or conversion to Christ. 
2d. No valid objection can be urged against the 
work on the ground that its accomplishment is im- 
possible ; for, as has already been shown, if the accom- 
plishment of the work be not possible, then nothing 
is possible. 



98 the world's spiritual conquest. 

3d. No valid objection can be urged against the 
work on the ground of its lack of authority, it having 
<x>me from the highest authority ; it having come from 
Jesus Christ, the incarnate God; it having come from 
God himself, because Christ is God. " But no," says 
the Arian or Unitarian, "the work has not come from 
the highest authority, for Christ is not God." I say 
that doctrine is a vile falsehood and from the bottom- 
less pit. A worse doctrine can not be preached than 
to deny Christ's divinity ; for: 1. It saps the very foun- 
dation of the Christian's hope. Take the God out of 
Christ, and he is not a sufficient Savior. 2. It is an 
awful impeachment of the character not only of Christ, 
but of both the Father and the Holy Spirit, because it 
virtually charges all of them with the grossest false- 
hood, thus invalidating not only Christ's authority, 
but all that he has ever done, said, or suffered. 3. It 
is a thrust directly at Christ's authority and our in- 
finite obligation to obey him, for if Christ be not God, 
he had no right to issue such instructions or lay such 
a command upon his followers ; because those instruc- 
tions and that command include the whole world and 
-every creature in it. And had the Savior no such 
right, of course there is no obligation whatever to obey 
him. But is this so ? Now, what I am about to say 
may perhaps appear to be a digression from the point 
lunder consideration. In some respects it is, in othen 
it is not. It is said for the purpose of refutation, in- 
struction, and illustration. It is said not only to refute 
that abominable theory which denies Christ's divinity, 
and to furnish the common people with some plain 
arguments with which to refute the same, but at the 
same time to illustrate Christ's authority and our in- 



the world's spiritual conquest. W 

finite obligation to obey him. To this end, therefore, 
iei; us now — 

1. Take a general view of the character of God. 
Let us view him as he existed before any other being 
was created. Let ouT minds, in our thoughts, go back 
to that point in eternity where no being at all existed 
except God himself. Now, there must have been such 
a point in eternity because all beings, except God, 
must have been created. And hence there must have 
been a point at which the first being was created; and, 
back of that, there must have been innumerable ages 
in which no being at all existed, except God himself. 
For a moment reflect upon the character of God as he 
then existed. There he was, all alone in the midst of 
his infinite fullness, surrounded with light unapproach- 
able. Imagination may take wings and soar to its 
utmost stretch, and then it can hardly approximate 
toward the slightest conception of the greatness and 
glory of God as he then existed. 

Now, let our minds, in our thoughts, go back to 
that point in eternity where God first came into ex- 
istence. Can we conceive of any such thing? Can 
we conceive of a sufficient cause to produce such an 
effect as an all-wise, all-powerful, infinite, and eternal 
God? We can not. But letting our minds, in our 
thoughts, go back dowm through the numberless ages 
of eternity to that point where eternity never began, 
then, and not till then, may we catch a glimpse of 
God's self-existence. Self-existent, of a spiritual es- 
sence, omnipresent, omniscient, omnipotent, immuta- 
ble; infinite in wisdom, goodness, holiness, justice, 
and mercy. Such God has revealed himself to be in 
both his works and his word. In his word, especial- 
ly, has he revealed of what the Godhead is composed. 



100 THE WORLD'S SPIRITUAL CONQUE8T. 

JNot of gold, or silver, or precious stones; but of three 
persons — the .Father, the Word, and the Holy Spirit. 
ISlow, there are in the Scriptures very many passages 
which, prove conclusively the doctrine of the trinity. 
Time and space, however, will not admit of mention- 
ing but one or two. And here, aside from all that 
is said about interpolation, take, for instance : 1.. The 
language " There are three who bear record in heaven " 
— -the Father, the "Word, and the Holy Spirit — and 
" these three are one." Three what bear record in 
heaven ? Three names bear record ? Do names bear 
record ? K~o. But the three persons designated by the 
three names " bear record." And " these three are one." 
Three what are one ? Three different names a single 
name ? Impossible. But the three persons represented 
by the three names "are one." One in what sense? 
And here those who deny Christ's divinity will 
sneeringly inquire : " Can one be three ? Can three be 
one ? " Implying by such questions that three can not 
be one in any sense, and hence that what the Holy 
Spirit says is false; for, if three can not be one in any 
sense, what the Holy Spirit says can not be true, be- 
cause he positively declares that three are one. Said 
he, " These three are one." But three can be one 
in some sense, because the word " one " is used in differ- 1 
ent senses. And here allow me to state that the 
whole theory of those who deny Christ's divinity 
rests upon an ambiguity; the ambiguity of the word 
" one " — Father, Begotten, and Son. An ambiguous 
word is one used in different senses. Such are the 
words just mentioned. For instance, when the terms 
Father, Begotten, and Son are applied to the God- 
head, they are used in a very different sense than 
when they are applied to natural parents and children. 



THE WORLD'S SPIRITUAL CONQUEST. 10U 

Again : The word " one " is used in two different sense* 
— in a numerical sense and a relative sense. For in- 
stance, I say " There is one book." In that case I use 
the word "one" in-amumerical sense, and mean but a 
single thing. But in Romans xv, 6, we read : " That 
ye may with one mind and one mouth glorify God." 
What is meant? That their different minds and 
mouths should be numerically one? No. But that, 
as their different minds and mouths related to Chris- 
tianity, they should all agree and "speak the same 
thing." In that case the word "one" is used in a relative 
sense, the sense in which it is always used when ap- 
plied to the Godhead. And "these three are one"; 
that is, as the three persons in the Godhead relate to 
existence, essence, and perfections, they are one. They 
are all one in existence. They are all self-existent. 
They are all one in essence. They are all of a spirit- 
ual essence. They are all one in perfections. They 
are all omnipresent, omniscient, omnipotent, immuta- 
ble; infinite in wisdom, goodness, holiness, justice, 
and mercy. With respect, therefore to existence, 
•essence, and perfections, the three persons in the God- 
head are one. That is, they are equal ; there is no 
difference between them. 2. At the baptism of Christ 
we have a positive and conclusive evidence of three 
distinct persons in the Godhead. It amounted to 
absolute certainty; for one was heard and the other 
two were seen : 1.) There was the Father, speaking 
from heaven and saying. "Thou art my well-beloved 
Son, in whom I am well pleased." 2.) There was the 
Holy Spirit, "in a bodily shape like a dove," descend- 
ing and resting upon Christ 3.) There stood the 
Savior before them. Could there, at the baptism of 
-Christ, have been stronger evidence of anything than 



102 the world's spiritual conquest. 

three distinct persons in the Godhead? Should you 
or I hear one person talking and behold two others 
before us, could we possibly doubt the existence of 
three distinct persons ? We could not any more than 
we could doubt our own existence. Such at the bap- 
tism of Christ was the positive and conclusive evi- 
dence of three distinct persons in the Godhead. Yet 
some dare deny it. But, believed or disbelieved, God, 
at different times and in various ways, has clearly r 
distinctly, and positively revealed that there are three 
distinct persons in the Godhead, and that Jesus 
Christ is one of those persons. 

2. Take a special view of God's character as re- 
vealed in Christ. 

1.) In the Scriptures all the -perfections of God are 
attributed to Christ. 

(1.) Perhaps, however, his self-existence is rather 
more inferential than positive. That is, it is to be 
inferred more from indirect than from direct state- 
ments ; though this language is very direct : " Jesus 
made an high-priest after the order Melchisedec,. 
without father, without mother, without descent ; 
having neither beginning of days nor end of life." If 
such now was the order of Jesus Christ, he must 
have been self-existent. 

(2.) His pre-existent state is evident from this lan- 
guage : "And now, O Father, glorify thou me, with 
thine own self, with the glory which 1 had with thee 
before the world was." From this it seems not only 
that Christ existed before the world, but that he shared 
the glory of the Father during the numberless ages- 
of eternity in which no being at all existed, except 
God himself. 

(3.) That Christ is omnipresent is evident from this 



THE WORLD'S SPIRITUAL CONQUEST. 103" 

language : " For where two or three are gathered to- 
gether in my name, there am I in the midst of them." 
Here the Savior virtually affirms not only that he is 
omnipresent, but thaHie is infinite ; for his language 
may thus be interpreted. " For where," or wherever, 
or anywhere and everywhere, and at anytime, "two 
or three are gathered together in my name," whether 
in Europe or America, Asia or Africa, or the islands 
of the sea, " there am I in the midst of them," and 
at the same moment. Now, since the term " where " 
implies every place, is it not just as proper to say -Any- 
where and everywhere as to say " where "? And since 
every place includes a time, is it not just as proper to 
say at any time as anywhere and everywhere ? If so, 
the Savior's language is properly interpreted as above. 
Now, we know that on every Sabbath-day there are a 
vast number of different assemblies gathered together 
in Christ's name. Which, now, is the most reasonable 
to conclude, that he is in only one of these assemblies 
and none of the rest, or that he passes with lightning 
speed from the one to the other, staying but a very 
short time in either ? or that he is in every one of 
these different assemblies and at the same moment ? 
Every really sensible, and especially pious person will 
admit, from what he says, that Christ is always and 
everywhere in the midst of all the different assemblies 
gathered together in his name. But a finite being 
can not be in two different places at the same time. 
From Christ's language, however, it seems he can be 
in any number of different places at the same moment. 
According, therefore, to Christ's own word, he is not 
only omnipresent but infinite. 

(4.) That Christ is omnismcut is evident from 
this language : " He perceived their thoughts " ; 



104 the world's spiritual conquest. 

" he needed not that any should teach him, for he 
knew what w^as in man." None but an omniscient 
being could possess such knowledge. Jesus Christ 
possessed it, therefore he is omnifieient. 

(5.) That Christ is self -existent, omnipotent, and in- 
finite in wisdom and goodness is evident from this lan- 
guage: "All things by him were created, and without 
him was not anything made which has been made.'" If, 
now, Christ is the creator of all things, he was not 
created, unless he created himself. Further, omnipo- 
tent power, infinite wisdom and goodness are attri- 
butes very prominent throughout God's works. Since, 
therefore, Christ is the creator of " all things," he 
must possess those attributes, and hence is not only 
self-existent and omnipotent, but infinite in wisdom 
and goodness. 

(6.) That Christ is immutable is evident from hi§ 
whole life upon earth, as well as from his sufferings 
and death. !N"o other being was ever so severely tried 
as was Jesus Christ ; yet his conduct was aniform. 
He never deviated in the slightest degree from the 
path of rectitude. "Tempted in all points like a* 
we are, yet without sin/ Truly, he is the same 
"yesterday, to-day, and forever." Indeed, nothing 
can be more evident from the holy Scriptures than 
that Christ did actually possess all the divine attrib- 
utes ; and hence is as really God as that ther^ ;a any 
God in the universe. 

2.) He is frequently called God ; he is called " the 
wonderful Counselor, the mighty God, the everlasting 
Father, the Prince of peace." ; ' In the beginning 
was the Word, and the Word was vith God, 
and the Word was God, and the Word was made 
flesh and dwelt among men." " Great is the my»- 



THE WORLD'S SPIRITUAL CONQUEST. 106 

tery of godliness, God manifest in the flesh — seen 
of angels, believed on the world, and received up 
into glory." Yes, to the Apostle Paul the incarnate 
God was a great mystery, notwithstanding his inspi- 
ration. He did not pretend to comprehend, much 
less to explain his whole character. Wot so, however, 
those who deny his divinity. They know, they know, 
they say, that he was not God. Some say that he was 
a superangelic being; others that he was a mere 
man, but a very good man. Yes, they pretend to 
know it all, and a little more ; very much more than 
the apostle, though he was inspired of God. 

But let no one be duped and led astray by such 
arrogant pretensions and plain contradictions, for, 
notwithstanding the slanderous and abominable mis- 
representations of Christ's defamers, in the Scriptures 
God the Father, God the Son, and God the Holy Spirit, 
all represent Jesus Christ as God. 

3.) And finally, the miracles of Christ are a positive 
and conclusive evidence of his divinity. He turned 
water into wine ; he restored sight to the blind ; he 
healed the sick; he cleansed lepers; he pardoned sin. 
By the power of his word he calmed the raging sea ; he 
said, " 'Peace, be still,' and there was a great calm." 
By the power of his word he raised the dead ; he said, 
"Lazarus, come forth," and the dead arose. By the 
power of his word he created this vast and incompre- 
hensible universe : " He spake, and it was done. He 
commanded, and it stood fast." Thus, by the almighty 
power of his word, did Christ Jesus create these heav- 
ens and earth and all things therein. " He spake aa 
never man spake." " He spake, and light shone round 
his head." " He spake as one having authority, and 
not as the scribes." His words were words of al- 



106 the world's spiritual conquest. 

mighty power, infinite wisdom, goodness, holiness*, 
justice, and mercy. Said he, "Go ye, therefore, into 
all the world and teach" (or disciple) "all nations, and 
preach the gospel to every creature. ,, Now, should 
not his authority be respected much more than that of 
any other? For instance, when the military chieftain 
commands, is not his authority respected? Is there 
apt to be any hesitancy in going where he sends, and 
doing what he bids, though it be before the cannon's 
mouth and to the grave ? How much more should the 
army of the living God, the followers of the Lamb, 
listen when he speaks, and go where he sends, and do 
what he bids, though it be " through floods and flames,'* 
and to the uttermost parts of the earth, and to the^ 
stake and a martyr's grave. " Go ye, therefore/' 

4th. No valid objection can be urged against the 
evangelizing work on the ground of any defect in the 
motive which prompted it, for there was none of the 
despot about Christ. His instructions and commands,, 
were not at all prompted by a selfish, cruel, or relent- 
less disposition. His nature is love, and all his motives 
and requirements correspond with the same. 

5th. Much less can any valid objection be urged 
against the nature of the work itself, for it is love, like 
its author ; its essence the purest; its object love. The 
object of the evangelizing work is the same as that of 
Christ in coming into the world, which, he said, was 
" not to destroy life, but to save it." He jioes not say 
to his followers, "go" take the cannon and the sword 
and shoot and behead all in rebellion against me. But 
rather, " Go ye, therefore, and preach " the good news, 
or " the gospel, to every creature." In short, the Sav- 
ior's last command is another embodiment of this law: 
" All things whatsoever ye would that others should 



THE WORLD'S SPIRITUAL CONQUEST. 10T 

do to you, do ye even so to them." Now, what would 
professing Christians naturally have done to them? 
Would they not naturally have all done that can be 
done to promote their present and eternal good? If 
so, what is their duty to others ? Is it not to do all 
within their power to secure their present and eternal 
good ? 

Second. The obligation arises from the Christian's 
relationships. 

1st. His relationship to Christ. The Christian is; 
so related to Christ as to be dependent upon him for 
everything — for life, both natural and spiritual, and 
all the comforts and blessings of life. And hence the 
infinite obligation to obey him, not only in all things,, 
but especially in regard to seeking the temporal and 
eternal welfare of others. 

2d. His relationship to the world. The Christian 
is so related to the world that his every act, right or 
wrong, like the pebble dropped into the ocean, will 
start an influence for good or for harm that shall roll 
on not only through time, but until it strikes the- 
nether shores of a boundless eternity. Since, there- 
fore, no one can live to himself nor die to himself, the 
obligation upon the Christian is infinite, not only to 
abstain from everything injurious to others, but to do 
all within his power to promote their present and 
eternal good. 

Third. And finally, the obligation arises from the* 
duty to imitate Christ's example. The Savior is our 
great exemplar. He not only established the law, but 
he fulfilled it to the very letter. Not only does he say 
to his followers, " Go, and do all within your power to 
promote the present and eternal good of others," but 



108 the world's spiritual conquest. 

he has done and is still doing the very same thing, 
As Dr. "Watts expresses it — 

" My dear Redeemer and my Lord, 
I read my duty in thy word ; 
But in thy life the law appears, 
Drawn out in living characters." 

And here I ask, what more could the Savior do 
than he has already done for a lost and perishing 
world. Laying aside the robes of his glory, he vacated 
the central seat upon the great white throne. Stoop- 
ing from heaven to earth, he took upon himself not 
the form of holy angels, but the form of sinful flesh, 
" and being found in fashion as a man, he humbled 
liimself unto death," even the ignominious death of the 
cross. Though he was rich, possessing the cattle upon 
a thousand hills, and all the gold and silver, and, 
finally, all things both in heaven and in earth, yet he 
became so poor as not to claim a spot of earth large 
-enough on which to lay his aching head, that we 
through his extreme poverty might become rich! 
While on earth he denied himself of ease, " going 
about everywhere doing good." 

" Cold mountains and the midnight air , 

Witnessed the fervor of his prayer; 
The desert his temptation knew, 
His conflict, and his victory, too." 

We all remember his agony in the garden, wher« 
u his sweat was, as it were, great drops of blood falling 
down to the ground" ; and how he was betrayed into 
the hands of, sinners ; and how, exercising upon his 
almighty power a counter-omnipotence, " as a lamb 
led to the slaughter," he suffered himself to be 






THE WORLD S SPIRITUAL CONQUEST. 109 

dragged into that mook tribunal, there to listen to the- 
awiuliy false and insulting accusations heaped upon 
him, and " as a sheep dumb before his shearers " " he 
opened not his mouth " ; and how he submitted to the. 
unjust condemnation, arictw as derided, and blindfolded,. 
and butteted, and spit upon, and crushed beneath the 
heavy cross upon his shoulder, and, finally, dragged 
to Calvary and stretched upon the rugged wood, and 
his tender hands and feet pierced, mangled, and torn 
by rough spikes, and his side by the spear ; and, sus- 
pended between the heavens and the earth, in great 
agony, not only asking for water to cool his parched 
lips and slake his burning thirst, and, instead, receiv- 
ing vinegar mingled with gall, but crying out, " Eloi, 
Eloi, lama sabachthani ? " — My God, my God, why hast 
thou forsaken me ? And gave up the ghost. Such, 
dear friends, was the infinite condescension, the humil- 
iation, the poverty, the toils, the sufferings, and the- 
death of Jesus Christ for a lost and perishing world. 
What more could infinite wisdom and goodness devise, 
or omnipotent power execute, to rescue and save every 
perishing soul ? " Go thou, and do likewise." " He 
that saith he abideth in him ought himself also so to 
walk, even as he walked." And may the time not be 
distant when such shall actually be the fact on the part 
of every one of Christ's professed followers, and thus, 
very soon, the Savior, through them as an instrument 
in his hands, be the conqueror of the world. 



110 the world's spiritual conquest. 



CHAPTER IL 

CHRISTIAN OBLIGATION CONTINUED. — ITS NATURE AK» 
FULFILLMENT. 

Having now, upon the world's conversion to Christ, 
►established its possibility and the infinite obligation 
to undertake the work as a whole, and to do all within 
the power to accomplish it, I again propose, by the 
aid of the Holy Spirit, to continue this part of the 
subject, discoursing more particularly upon the naturt 
of the obligation as to its contents, and what is con- 
sistent and inconsistent with it. In special, what it ex- 
cludes. 

1st. Christian obligation admits of no narrow- 
ness. The Savior would not have his children spiritual 
dwarfs; that is, narrow, contracted, selfish, and par- 
tial in their attempts to save souls. In their every 
effort to please and glorify God and save the perish- 
ing, he would have them entirely unselfish, impartial, 
and thorough. He would have their spiritual vision, 
hearts, and labors so enlarged as to embrace the whole 
human family, and their every act, word, or deed con- 
template the final and complete triumphs of his king- 
dom throughout the world. If ever the Savior looks 
down with pity upon and is disgusted with and 
I ashamed of his children, it is, doubtless, whenever 
and so far as they allow their desires, aims, and 
efforts to save souls to be influenced and biased by 
selfishness, caste, and clannishness. 

2d. Certainly, Christian obligation admits of no 
unholy selfishness. For unholy selfishness is the quin- 



THE WORLD'S SPIRITUAL CONQUEST. Ill 

tessence of sinfulness. And hence, whenever and so 
far as a professing Christian indulges in unholy self- 
ishness, thus far he is more like a sinner than a 
Christian. Besides, self is not another. But the gos- 
pel is to be preached tcrothers. The light is to so shine 
that others may see; and hence, so far as a professing 
Christian, in seeking the good of others, indulges in 
unholy selfishness, thus far he is acting in direct vio- 
lation of gospel law and in opposition to God's will. 
The most effectual way, therefore, to be blessed is to 
do all that can be done, not simply to benefit one's 
self, but to bless others. 

3d. Much less does Christian obligation admit of 
•caste and clannishness. Caste and clannishness are relics 
of barbarism. And hence, whenever and so far as a 
professing Christian indulges in either, thus far he is 
more like a barbarian than a Christian. Caste and 
clannishness consist in respecting men's persons on ac- 
count of the accidents of life ; such, for example, as 
those of birth, color, education, and position in so- 
ciety. For instance, preferring to others those of our 
own nation, our own color, our own education, our 
own wealth, our own position, etc.; having respect 
to relationships, to the color of the skin, to a 
"gold ring," to a pretty face, to a fine dress, to a full 
purse, to a cultivated mind, and to what is considered 
and represented as a high position in society. Doubt- 
less all will admit that in Christian efforts to save 
souls there is apt to be far too much of the scribe and 
Pharisee, and very much too little of the good 
Samaritan. Yet, at the same time, it must be admit- 
ted that human nature is such it is very difficult in- 
deed to divest the mind of all prejudice, and entirely 
keep out of the mind and heart such unhallowed ele- 



112 THE WORLD'S SPIRITUAL CONQUEST. 

men ts,. and thus wholly prevent the desires, aims, and 
efforts in saving souls from being influenced and 
biased by such selfish, sinful, and barbarous prin- 
ciples. The reason of this is because unholy selfish- 
ness, caste, and clannishness are about as natural to 
sinful beings as their own existence. It is about as 
natural for a sinner to prefer some to others as it ia 
to breathe ; but spiritually that is not right. For we 
do not read : "Go ye, therefore, into this or that part 
of the world, preach simply to this or that tribe, clan, 
or nation ; to this or that color, to this or that indi- 
vidual, to man in this or that condition or position." 
But what saith it: " Go ye, therefore, into all the 
world and teach " (or disciple) " all nations, and preach 
the gospel to every creature."- And hence all caste 
and clannishness, as well as unholy' selfishness, are 
diametrically opposed to the spirit and teachings of 
Christianity, and in violation of gospel law, and dis- 
pleasing to Jesus Christ. Consequently, every such 
thing can not be too carefully avoided in undertaking 
this world's conversion to Christ. 

4th. Christian obligation admits of no spiritual 
indifference or inactivity. Spiritual indifference consists 
in a want of spiritual interest. A want of spiritual 
interest is exemplified by spiritual stupidity, inat- 
tention, and a want of spiritual sympathy. And 
hence, whenever and so far as a professing Christian 
indulges in spiritual indifference, he cares nothing 
for the interests of Zion, God's glory, nor the salva- 
tion of souls. To him it makes no difference whether 
the cause of Christ is upheld or overthrown, whether 
God is honored or dishonored, w T h ether the soul is 
lost or saved. An awful indifference ! And from 
what the Savior said to the Laodicean church, it. 



THE WORLD'S SPIRITUAL CONQUEST. 113 

seems that spiritual indifference is one of the very 
worst diseases with which a church or a professing 
Christian can be infected; for, said he, " I would that 
ye were either cold or hot, but* because ye are luke- 
warm, and neither cold nor hot, I will spew thee out 
of my mouth." If, therefore, either a church or a 
professing Christian wishes to nauseate Christ's in- 
finite soul and become a stench in his nostrils, and 
finally be vomited forth as a loathsome and disgusting 
object, let him indulge in lukewarmness or spiritual 
indifference. Indeed, preferable to Christ is a state of 
open rebellion, to a -stupid, listless, and hypocritical 
indifference. Spiritual inaction consists in unchris- 
tian neglect and sinful activity. One can not pos- 
sibly refuse or neglect to obey Christ and not at the 
same time submit to and obey Satan, his worst ene- 
my ; for, as has already been shown, nothing can be more 
evident than that inaction in the service of the one is 
action in the service of the other. Now, what can be 
more displeasing to the Savior than for one pretend- 
ing to be a friend and follower of his and yet at the same 
time submit to and serve his worst enemy ? Such, how- 
ever, is the unavoidable result of spiritual indiffer- 
ence and inactivity ; and hence both can not be too 
carefully avoided. * Besides, spiritual indifference and 
inaction are directly opposed to spirituaHife and activ- 
ity., But Christ's command implies the highest and 
most glowing spiritual life, and includes the most ener- 
getic and persevering activity ; and hence all spiritual 
indifference and inaction are not only in violation of 
gospel law, but displeasing to Jesus Christ. And 
hence, too, whenever and so far as a professing Chris- 
tian possesses and manifests more interest in temporal 
than spiritual things, he is indulging in spiritual indif- 



114 THE WORLD'S SPIRITUAL CONQUEST. 

ference and inactivity and living in violation of gospel 
law. And hence, too, whenever and so far as a pro- 
fessing Christian refuses or neglects to discharge both 
public and private spiritual duties, forsaking the closet, 
neglecting the family, and refusing to attend and take 
part in religious meetings, and " to give of his sub- 
stance as the Lord has prospered him " — and thus to 
expend a portion of his time, strength, and property 
in Christ's service — thus far he is indulging in spiritual 
indifference and inactivity and living in opposition to 
God's will. And here it must be admitted that at the 
present time especially there seems to be in the world 
very much more theoretical than practical Christian- 
ity. If, however, in this community, or in any other, 
there are any professing Christians of the selfish caste, 
and clannish stamp, possessing and manifesting more 
interest in temporal than spiritual things, and thus in- 
dulging in spiritual indifference and inactivity, may the 
time not be distant when here and everywhere else 
every such clog to Zion's wheels shall be removed, and 
**the word have free course, run and be glorified," the 
evangelizing work unimpeded, and the vast multi- 
tudes now spiritually dead, imperiled, and perishing 
rescued as brands from eternal burnings. Thus mu*m 
as to what Christian obligation excludes. 

We will now attend to what it includes, and what 
is consistent and inconsistent with it. And here we 
will state that in order to the fulfillment of Christian 
obligation in general, it includes a proper realization 
of the importance of a correct understanding not only 
of what duty is, but that it has been discharged. In 
.special — 

1st. It is very important that every Christian 
•understand ivhat there is for him to do toward the 



THE WORLD'S SPIRITUAL CONQUEST. 115 

•evangelizing work, for without this knowledge it is 
impossible for him to know that he has done all 
within his power; because to know that one has done 
all within his powerbefore knowing what there is for 
him to do would be knowing what is not known, 
which, you perceive, would be a contradiction. 

2d. It is equally important that every Christian 
understand that he has actually done all within his power 
towards the work; for without this knowledge it is 
impossible to know that, in this respect, he has obeyed 
■Christ. Obedience to Christ consists in doing what 
he requires. Si nee, therefore, as has already been 
shown, he actually commands his professed followers 
to do all within their power to conquer this world 
spiritually, no one can know that, in this respect, he 
has obeyed Christ until he knows that he has actually 
done all he can possibly do towards the evangelizing 
work. 

3d. It is equally important that every Christian 
understand that, in this respect, as well as in every 
■other, he has actually obeyed Christ; for without that 
knowledge it is impossible to know whether he is in 
a position for good or harm, and to be blessed or 
punished. Now, the position for blessing or punish- 
ment arises from the position for either good or harm. 
The Savior can not consistently bless one in a posi- 
tion for harm; and hence a position for harm is a 
position for punishment instead of blessing. Again, 
the position lor gogd or harm arises from obedience 
or disobedience to Christ. Since, now, the Savior 
requires nothing only what is for the best, and will 
bless those who obey him and will punish those who 
do not, it follows that whenever and so far as a pro- 
fessing Christian obeys Christ, he is doing what is for 



116 THE WORLD'S SPIRITUAL CONQUEST. 

the best and is in a position for good, and to be 
blessed; but whenever and so far as he fails to do m r 
he is in a position for harm, and to be punished. An 
awful position'! A worse position can not possibly 
be occupied than that of disobedience to Christ. 
For— 

1. It is God-dishonoring. Every professing Chris- 
tian pretends, at least, to be a true representative of 
God's will to man. Since, now, God is a benevolent 
being, and prefers the best good of his creatures, noth- 
ing properly represents his loving and holy will except 
what tends to the greatest good to the largest num- 
ber. And hence, since the evangelizing work has 
that tendency in the highest degree, so far as profess- 
ing Christians engage in that work, thus far and 'no- 
farther do they properly represent God's will to man. 
And hence, whenever and so far as they fail to do so, 
they are not only doing what is for the worst and an 
injury to all, but their conduct implies that God is a 
malevolent being, and prefers the injury of his creat- 
ures to their good. This, now, is terribly God- 
dishonoring, since it is an awful calumny upon his 
character and misrepresentation of his loving and 
holy will. 

2. This, again, is very Christian-afflictive. F*)r 
the Savior will not very long suffer, without severe 
punishment, one of his children thus to malign, mis- 
represent, and dishonor God among men. Sooner or 
later the severe rod of affliction will rest upon all 
such ; for, said he, " That servant which knew his 
Lord's will, and prepared not himself, neither did ac- 
cording to his will, shall be beaten with many stripes. 
But he who knew not, and did commit things worthy 
of stripes, shall be beaten with few stripes.'' From. 



THE WORLD'S SPIRITUAL CONQUEST. 117 

this it seems that whether a Christian understand or 
misunderstand what is duty, so far as he disobeys 
Christ he must be punished. And we all know that 
when the Savior strikes it is not in vain, but that his 
every blow is apt to be terribly severe. Probably 
nothing is more true and evident than the scripture 
where it says, "Many are the afflictions of the right- 
eous." But if it be equally true, w r hich it is, that 
"when a man's ways please the Lord, he will cause 
even his enemies to be at peace with him," it follows 
that when the righteous are afflicted, it must be be- 
cause of disobedience, or because their ways do not 
entirely please the Lord. Doubtless to the single 
cause of disobedience may be referred all the afflic- 
tions of the righteous from the first conversion until 
the present time, not even excepting the persecutions 
of the Middle Ages. Then, to disobey Christ and thus 
to occupy a position for harm, instead of good, is not 
only terribly God-dishonoring, but awfully Christian- 
afflictive. 

3. And the worst of all, it is soul-ruining. Not to 
do all within one's power to save souls, and thus con- 
quer this world spiritually, is to act in opposition to 
both, standing in one's own light and the light of oth- 
ers, and, instead of enlightening the world and saving 
the perishing, intensifying the spiritual darkness and 
gloom in which man is naturally enshrouded. Said 
the Savior, " Ye. are the light of the world. If, there- 
fore, the light that is in thee be darkness, how great is 
that darkness." And again : " Ye are the salt of the 
earth. But if the salt have lost its savor, wherewith 
shall it be salted ? It is thenceforth good for nothing 
but to be cast out and trodden underfoot of men." 
That is, worse than useless. Every professing Chris- 



118 THE WORLD'S SPIRITUAL CONQUEST. 

tian out of the path of duty is like a voluntary floating 
light-house out of the proper channel, which, instead 
of guiding aright the storm-bound and danger-envi- 
roned mariner, leading him to certain destruction by 
deceiving and drawing him on to the very shoals or 
reefs it was designed to point out and enable him to 
avoid. If the impenitent would neither look up to nor 
follow a professing Christian only so far as he is right,, 
the case would be very different. But such is not the 
fact; for, from the vast multitudes, of idolaters and the 
very many droves which frequently herd after error- 
ists, it seems that the impenitent are more apt to look 
up to and to follow a professing Christian when he is 
wrong than when he is right. 

Indeed, nothing is probably more true and evi- 
dent than that man is naturally a religious being,, 
and more apt to take up with a false religion 
than a true one. And hence, whenever and so far 
as a professing Christian happens to get wrong,, 
it seems that then his influence is much more potent 
for harm than it is for good when he is right. If any 
doubt this, let them not only read and reflect upon the 
history of paganism, but carefully note and consider 
the influence and results of Roman Catholicism, one of 
the most false, arrogant, deceptive, corrupt, and rliin- 
ous spiritual delusions that ever blighted and cursed a 
fallen world, sin itself not excepted. Doubtless vast 
numbers, if not a large proportion of the human fam- 
ily, have been led astray and eternally ruined by means 
of individuals assuming the Christian name, and then, 
instead of living consistent with their profession, have 
stepped aside into a forbidden path, and thus occupied 
a position for harm instead of good, and to be punished 
instead of blessed. Such a position, therefore, is one of 



THE WORLD'S SPIRITUAL CONQUEST. 119 

the very worst that can possibly be occupied in this 
world. And hence the infinite obligation as well as the 
infinite importance not only that we thoroughly un- 
derstand the position we do really occupy as professing 1 
Christians, but that we do all within our power to save 
souls, and thus carefully avoid such a God-dishonoring, 
Christian-afflictive, and soul-ruining position as that 
for harm. For, again, nothing can be more evident 
than that by so doing is the only possible way to avoid 
such an awful position, because so far as one fails to 
do so he disobeys Christ, and so far as he thus dis- 
obeys such is his actual position ; besides, a position 
for harm instead of good not only deprives one's self 
as well as others of vast and invaluable blessings, but 
it tends to defeat the very object of the atonement, 
and thus to render worse than useless all that Christ 
has ever done, said, or suffered for a lost world. Now, 
this thought and fact of themselves should be suffi- 
cient to make every Christian very anxious not only 
to understand what there is for him to do tow r ards the 
evangelizing work, but very earnest and active in try- 
ing to find out what is duty and to discharge the same. 
But to understand anything, of course requires more 
or less attention and investigation. And hence, if 
there be a realization that even proper attention has 
not been given to the subject, much less is there a con- 
sciousness that it has been properly investigated ; much 
less that what is duty is properly understood ; much 
less that it has been discharged ; much less that Christ 
has been obeyed ; much less whether one is in a posi- 
tion for either good or harm, and to be blessed or 
punished. What an awful doubt ! Can there pos- 
sibly be a worse doubt than to doubt that one prop- 
erly understands what is for the best in relation to 



120 the world's spiritual conquest. 

God's glory, an immortal soul, and especially an end- 
less state of existence ? Doubtless the response of 
every really sensible person is, a worse doubt there can 
not possibly be. And yet is not such the doubt of 
every professing Christian so far as he is conscious 
that he has not properly inquired, much less under- 
stood, what there is for him to do towards this world's 
conversion to Christ? 

Now, who and how many professing Christians do 
you think have given proper attention to this subject ? 
and do actually understand what there is for them to 
do towards the work? and especially that they have 
done all within their power to accomplish it? And 
thus in the past have obeyed and are now obeying 
Christ; and have thus occupied and are now occupy- 
ing a position for good instead of harm, and to be 
blessed instead of punished? Says one, "Such is not 
my consciousness" ; says another, "Such is not mine." 
And if a response could be obtained from all professing 
Christians, would each and every one exclaim, " Such 
is not my consciousness " ! That is, every professing 
Christian conscious that he has not given proper at- 
tention to one of the most important or momentous 
questions that could possibly occupy the human mind, 
and consequently more liable to misunderstand than 
to have a proper knowledge of it, and to ha\*e dis- 
obeyed Christ than to have done as he requires; and thus 
in the past have occupied, and now occupying, a posi- 
tion for harm instead of good ; impeding the evan- 
gelizing work, dishonoring God, and ruining souls, 
rather than doing what can be done to overcome the 
powers of darkness, and thus save a perishing world. 
"What an awful consciousness! And perhaps, to a 
greater or less extent, such may be the consciousness 



THE WORLD'S SPIRITUAL CONQUEST. 121 

of every professing Christian. Now, whether this be 
so or not is known only to God and to those who best 
understand the throbbings of their own spiritual pul- 
sations. But a consciousness that one has very much 
desired to know, and tried to find out, what is duty 
and discharge the same, is a very different realization 
than that, perhaps, after all, duty may neither be fully 
understood nor discharged, for such may be the trying 
apprehension of the very best Christian. Those who 
have desired the most to know and tried the hardest 
to find out what is duty, and to discharge the same, 
may have failed to a certain extent, and be more or 
less conscious of their failure. But those who are 
thus anxious, active, and apprehensive, you will find, 
will always be very much pained with any realization 
of spiritual ignorance and short-comings, and con- 
stantly redoubling their diligence in seeking spiritual 
light and life, and to become more active and efficient 
in Christ's service. 

What, however, should be thought of the man or 
woman who, professing to be Christians and more or 
less conscious of spiritual ignorance and short-com- 
ings, yet at the same time can hear, read, and reflect 
upon this subject with perfect indifference ? Is such 
spiritual apathy at all possible on the part of one in 
whose heart there is the slightest spark of piety ? I, 
for one, think not. And hence, show me a person thus 
spiritually indifferent, and I believe that I can show 
you a Simon Magus, or one who has never had any 
experimental knowledge of Christianity. Every truly 
converted person considers everything in relation to 
God's glory and the salvation of souls of infinite 
importance, and is naturally very anxious about what 
he ought to be and to do in Christ's service ; and very 



122 the world's spiritual conquest. 

earnest and active in trying to find out what is duty,, 
and to discharge the same. And hence, if any one is 
not thus solicitous, interested, earnest, and active, 
there is no evidence at all that he is a Christian. For 
said the Savior, " Ye are my friends, if ye do whatso- 
ever I have commanded you." Since, now, the Savior 
requires every professing Christian to do all within 
his power to subdue this world spiritually, so far as 
he fails to do so, thus far he disobeys Christ, and 
shows that he is no friend of his. And, of course, if 
not a friend of Christ, not a Christian at all. Again 
said he — and his language is very radical and severe — 
" He that saith I know him, and keepeth not his com- 
mandments, is a liar, and the truth is not in him." 
So far, therefore, as one fails to do all within his power 
to conquer this world spiritually, and thus disobeys 
Christ, it is more evident that he is a liar and that the 
truth is not in him than that he is a truthful person 
and a Christian. If any, therefore, are not very solicit- 
ous, interested, earnest, and active about this world's 
conversion to Christ, they should not deceive them- 
selves with the thought that they are Christians at 
all; for nothing can be more evident from the Sav- 
ior's language than that every truly converted per- 
son will thus live in perfect harmony with his com- 
mands and the welfare of souls. And here, with the 
poet, every one should inquire : \ 

" Am I a soldier of the Cross, 

A follower of the Lamb ? 
And shall I fear to own his cause, 

Or blush to speak his name ? 

1 Must I be carried to the skies 

On flowery beds of ease ; 
While others fought to win the prize, 

And sailed through bloody seas? 



THE WORLD'S SPIRITUAL CONQUEST. 123 

11 Are there no foes for me to face — 

Must I not stem the flood ? 
Is this vile world a friend to grace — 

To help me on to God ? 

" Sure, I must fight if I would reign." 

Yes, all must fight if they would reign. And here 
we may exclaim, away with the " flowery beds of 
ease" and give us the " bloody seas" Christians ; for 
no others possess the spirit of Christ, nor are any 
others of any account in this or in any other com- 
munity; nor will any except such ever succeed in 
subduing this world to the Savior. 

" All very well," says one, "but it is much more 
easy to preach than to practice." Very true. And 
yet, suppose the Savior had thus argued and re- 
mained in the heavens what would have become of 
a lost and perishing world? Had Christ felt, argued, 
and acted like many professing Christians with 
respect to the evangelizing work, every soul would 
have perished eternally. Plain talk, but true. And 
here I ask, how many professing Christians of the 
present time have any proper idea of the real bone 
and sinew of spiritual life? The prevailing notion 
now entertained seems to be simply to get religion 
and get to heaven. The ideal of the interval between 
conversion and death seems at present to be, made up 
mostly, if not entirely, of " flowery beds of ease," 
cushioned pews, or sliding-downhill up to heaven. 
The object for which Christ came, was crucified, es- 
tablished the Church, and left his children in the 
world, seems to be almost wholly out of sight. Chris- 
tian obligation, duty, and labor, and the necessity and 
utility of Christian work, seem to be but little under- 



124 the world's spiritual conquest. 

stood and less realized. The solicitude and efforts of 
many professing Christians seem to be simply for 
ease, the adornment of the body, and to make a show 
in the world. And now what I am about to say I 
will admit is quite close and cutting, and perhaps by 
some may be considered rather too severe; but let no 
one suppose that I have become his enemy because I 
tell him the truth. 

4th. Having noticed the source and some of the 
reasons for Christian obligation, we will still continue 
the consideration of its nature, and again inquire 
what is necessary to its fulfillment ? Condescension, 
humiliation, self-denial, poverty, toils, persecution, 
ignominy, suffering, and perhaps death itself, maybe 
necessary. " If so," says one, " I pray thee, have me 
excused." Yes, doubtless, many can say that. But 
at the same time they do not wish to be excused from 
conversion, church membership, cushioned pews, 
"flowery beds of ease," religious finery, frivolity, and 
glorification; much less from heaven at last. And 
here I ask, how any one can expect to die the death of 
the righteous unless he lives his life ? " What," says 
another, "you do not now propose to throw profess- 
ing Christians into the gospel scales and weigh them 
by the side of Christ, that infinite and holy one?" 
Nothing less, dear friend; for, at last, when weighed 
before G-od's flaming bar for the deeds done in the 
body, nothing less than Christ will be in the opposite 
scale ; nor will any one be accepted only so far as his 
character and conduct correspond with those of the 
Savior. " Well," says another. " say nothing about — 

1. Christian condescension, especially the conde- 
scension mentioned in the Scriptures, for it reads, 
■* Condescend to men of low estate/" Now, if it had 



THE WORLD'S SPIRITUAL CONQUEST. 125 

read differently, if it had read " Condescend to men of 
high estate," doubtless it would have been much more 
agreeable to very many even pretending to be Chris- 
tians. But agreeable or disagreeable, it reads as it 
reads; and such, too, "is" alone the. condescension all 
must submit to to imitate Christ's example and ful- 
fill Christian obligation. JSTow, if I mistake not, there 
is in the Christian community a class who not only 
consider themselves, but are considered by others, of 
high estate. Such, however, generally think and talk 
very much about the high-minded, the upper circles, 
Mie first, second, and third families ; and are very care- 
ful to observe not only the customs, but especially the 
6tyle of said families, and to see to it that all who 
flock together are of the same feather; and are fre- 
quently heard to say, " We do not associate with such 
or such a family or individual, because they lack style, 
or wealth, or education," or something else of that 
kind. Now, it is to be deeply regretted that there 
are any of that character and conduct among pro- 
fessing Christians, but it is too true to be denied. And 
uven those considered and represented as the second 
or middle class, like the middle of the loaf, seem to 
be constantly aspiring to those considered and repre- 
sented as the upper-crust — though sometimes badly 
scorched. A loaf of bread quickly baked, the upper 
and under crust badly scorched and the middle thor- 
oughly done, is doubtless one of the best illustrations 
of the different classes of society. Now take it either 
way, as it relates even to professing Christians, and 
you will find that those denominated the upper-crust 
are generally, if not always, badly scorched ; at least, 
they generally appear very crusty, brittle, and bitter 
whenever desired to condescend to any in their own 



126 the world's spiritual conquest. 

estimation lower than themselves. And even those 
called the middle class, though the better of the two, 
are yet not always what they should be ; for a part of 
them seem to be unwilling to condescend to any of 
either state, high or low, while the rest, for the most 
part, are willing to and do generally condescend to 
men of high estate, but seldom, if ever, to men of low 
estate; and thus, too, on the part of about every pro- 
fessing Christian, whether of the one class or of the 
other. " Wnat," says another, shocked by such 
statements, "does the preacher mean that I am to 
make a companion of and associate with those poor, 
penniless, old-fashioned, ignorant, awkward, and per- 
haps dissolute creatures everywhere to be found?" 
Eow, let no one be too hasty in his conclusions, for 
doubtless in even caskets of corruption are to be found 
jewels of unlimited value. Suppose, for instance, that 
a professing Christian of any class, high or low, should 
happen to know that in a mass of awful corruption 
there was an invaluable jewel, which, if obtained, 
would make him a millionaire, and which, too, could 
alone be obtained by his own personal efforts, do you 
think there would be any hesitancy in doing all within 
his power to secure such a prize, though in doing so 
every stroke of the pick or spade should start a stench 
almost intolerable? Doubtless, to obtain a large 
amount of this world's goods such would be the inter- 
est felt and course pursued by nearly, or quite, every 
professing Christian, young or old, male ok female; 
but when it comes to the precious immortal and in val- 
uable soul — hands off"! Though it be in the midst of 
thieves, " all covered o'er with sinful gore," wallowing 
in its blood and corruption, and constantly exposed 
to endless death, yet it is either too mean or too poor, 



THE WORLD'S SPIRITUAL CONQUEST. 127 

or both, to be noticed by the unchristian priests and 
Levites passing on either side. For shame on such 
hard-heartedness, haughtiness, and folly ! Dear 
friends, where can we now find the good Samaritans, 
always ready and willing to "condescend to men of 
low estate/' and thus do what they can to raise from 
the sinful gutter the dissolute, the licentious, the in- 
temperate — and even, too, the poor, though in other 
respects respectable? Right or wrong, in my judg- 
ment they are few and scattering. And here let the 
heady, high-minded inquire : " What great difference, 
after all, between men with respect to purity and sig- 
nificance? Is not every one, in a state of nature, 
about the same ? Is not every man naturally fallen 
and totally depraved? And the heart of every one, 
without a radical change ' deceitful above all things 
and desperately wicked ? ' " True, the corruption in 
one may come out rather more than it does in another, 
but yet is it not naturally in the heart? If so, why 
should one feel himself so much above and superior 
to another ? Was it any superiority or purity in man 
that drew the Savior from skies ? Eather, was it not 
the reverse of this? Was it not man's lowness, cor- 
ruption, and awful exposure that caused him to de- 
scend to earth ? Yes Jesus Christ, the infinite and 
eternal one, could lay aside the robes of his glory and 
"condescend to men of low estate," stooping from 
heaven to earth to pick up from the sinful gutter 
such unworthy, corrupt, degraded, and insignificant 
or miserable creatures as sinful men. Yet some of 
his professed followers can not so much as soil their 
kid gloves, much less ■ silk dresses, especially fine 
broadcloth ; much less deny themselves of any case, 
wealth, finery, frivolity, or grandeur to save a lost and 



128 the world's spiritual conquest. 

perishing soul. No, they lack wealth, or education,, 
or especially style, or are somewhat too dissolute to 
be noticed by such fine, fashionable, well-educated, 
wealthy, rich-dressed, and especially stylish profess- 
ing Christians. No, they would not be seen to look 
at, much less to bow to, much less to shake hands^ 
and associate with, such low, miserable creatures ; no, 
not even sufficiently to talk to and pray with them. 
No, no; they are altogether too exalted, too superior,, 
too knowing, and especially too fine and stylish to- 
have anything to do w T ith beings no lower, nor per- 
haps as low as themselves, before their professed con- 
version. Not so, however, the Savior, the all-wise,, 
the all-powerful, and the infinite King of the universe; 
he could stoop, he could condescend to men of veiy 
low estate to save and give to them an immortal 
crown. For shame on any of his professed friends- 
who to the utmost of their ability are not willing 
thus to condescend. But in condescending to men of 
low estate, it is not meant that one is to so conde- 
scend as to adopt their bad habits and imitate their 
sinful practices, but to possess and manifest such a 
deep interest in their eternal welfare as to show to- 
them that he greatly longs for their salvation. And 
this, too, can be done without either injuring or low- 
ering one's self in the estimation of either God or 
man. 

Indeed, much of what has now been said is very 
plain and quite severe, but I think all will admit that 
at the present time especially there is great occasion 
for just such statements. And in accord with the 
same is the following extract from a discourse of 
Robert Hall. In speaking of martyrs, he said : " The 
example of these holy persons should be a reproof to- 



THE WORLD'S SPIRITUAL CONQUEST. 129 

the lukewarmness of many professing Christians. 
Can we suppose that Christianity w r as in primitive 
times at the same low state as at present? Were 
these martyrs to return again and see the general 
state of religion, and the practice of some " (and very- 
many now, we can add) " in attending the theater, 
where the name of God and the sanctity of religion 
are sported.with ; were they to see the rapacity of the 
rich, or the venom of party spirit which prevails, 
they would inquire : ' Where are the traces of martyr- 
dom? Are these the successors of those who believe 
the world must be renounced, and that the kingdom 
of heaven must be taken with violence?' You 
reason upon the lawfulness of amusements until 
you retain all but your religion. They astonished 
the world by their sufferings; you by the portentous 
magnitude of your vices. They sought the favor of 
divine Providence, and took nothing by violence but 
the kingdom of God ; you let go immortality to se- 
cure wealth, and leave large legacies to your children 
or friends, at the expense of lifting up your eyes in 
torment in a future world. Would not these be the 
sentiments of primitive Christians ? What remains, 
then, but that we examine our steps ? Though we do 
not now ' reach so high as they did/ yet ' we may reach 
even higher.' Martyrdom may be considered as the 
expression of those principles which are, in their 
spirit, obligatory and common to all Christians. If 
we are under the influence of the world, that spirit 
will lead us to renounce Christianity, if it be not 
done already ; and if we have not renounced the love 
of the world, it is evident that our feet will never 
stand in that blessed place where they sing the song 
of Moses and the Lamb. Let us not be slothful, but 



130 THE world's spiritual conquest. 

followers of them who, through faith and patience, 
are now inheriting the promises. Let us kindle our 
dying lamps at their heavenly fires. Jesus Christ, the 
great protomartyr, says, ' If one will he my disciple, 
let him come after me/ As we expect eternal hap- 
piness, let us seek it in this way, for he has led the 
path." Oh, for the time to come when such shall be 
the fact, and when, in imitating Christ, not only with 
respect to condescension, but in other respects, there 
shall be a mighty reformation throughout the world; 
and when the impenitent will be constrained to say : 
" See not ouly how those brethren agree, love, and 
harmonize, but how they sympathize and work to- 
gether; and especially how they long and work for 
the conversion and salvation of every sinner — high or 
low, rich or poor, bond or free, Jearned or ignorant." 
For when that time shall have arrived, the victory 
will soon be ours, and Jesus Christ be the conqueror 
of the world. 



CHAPTER III. 



CHRISTIAN OBLIGATION CONTINUED. — WHAT IS NECESSARY, 
AND OBSTACLES TO ITS FULFILLMENT. 

Having now, upon Christian obligation, noticed 
partially its contents and what is necessary to its ful- 
fillment, I again propose, by the aid of the Holy 
Spirit, to continue this part of the subject, dwelling 
more particularly upon what is necessary, and obstacles 
to its fulfillment. 

2. Another thing necessary to the fulfillment of 
Christian obligation is self-denial; denying one's self 



THE WORLD'S SPIRITUAL CONQUEST. 131 

not only of wealth and becoming poor, but of ease, 
■" going about everywhere doing good." 

1.) " Indeed," says one, " say nothing about deny- 
ing one's self of wealth and becoming poor, for that 
matter is more easily thought and talked about than 
practiced, and hence the less is said about it the better." 
True, such may be the sentiments of many, but, at 
the same time, is it wise thus to treat a subject? Why 
be mealy-mouthed about a matter? Why not look 
facts square in the face, and think, talk, and act about 
them just as they really are ? Some, from their con- 
duct, seem to suppose that Christ's instructions and 
■commands are meaningless, and all that is necessary 
is simply to think and talk a little about them, and, 
a-t the same time, think and talk of just about nothing. 
That is, for instance, when the Savior says, "He that 
saith he abideth in him ought himself also so to walk, 
even as he walked," he does not mean it all, especially 
with respect to giving up all of one's wealth. Is this 
so? When the Savior says to his professed followers 
that they " ought to walk even as he walked," does he 
not mean that they should do so with respect to giving 
•up wealth, as well as in every other respect, so far as 
possible? Doubtless he does; and believed or dis- 
believed, done or not done, when summoned into his 
presence to give an account for the deeds done in the 
body, and to be judged according to those deeds, every 
one will find that such is verily the fact. " Weighed 
again," says another, " and found wanting," for but 
very few, if any, have condescended as did Christ, 
much less given up all their wealth, as he did, and 
become poor that others through their poverty might 
become rich. Yes, the dear Savior could give up all 



132 THE WORLD'S SPIRITUAL CONQUE8T. 

of his almost infinite amount of wealth that others 
through his extreme poverty might become rich, while 
many of his professed followers can make others very 
poor to become rich themselves, and also make their 
unconverted children OS relatives wealthy; and still 
others can scarcely give up even a tithe, or tenth, of 
their wealth, as small as it is, that others through even 
that slight self-denial might become rich. What a 
terrible contrast ! But so it is. Perhaps, now, some 
may think that' the present course of reasoning is upon 
an improper extreme, and object to such infinite con- 
trasts; but, at the same time, they must admit that it 
is not beyond what Christ actually did, and requires 
his children to do, and that no other comparisons better 
represent the infinite difference between him and those 
who fail to imitate his example. And here it may be 
noted that there are two different ways in giving up 
all of one's wealth. One is to entirely put it out of 
one's own hands into the hands of another. Another 
is to give it all to Christ in such a way as to realize 
that nothing belongs to us, and then hold property 
simply as a steward. Like, for instance, two pious and 
wealthy brothers: Once, when called upon for a con- 
tribution to a meeting-house, they quietly remarked 
to each other: "True, we have some of the Lord's 
money, and it is not a question at all as to the duty of 
giving, but where shall we give it?" Then they said 
to the one who had called upon them, " State your 
case." He did so; after which they said, firmly but 
kindly, " We have more urgent calls." And, of course r 
the one who had called upon them could not reason- 
ably urge his plea any further, because it was evident 
that those brothers were not only holding their prop- 



THE WORLD'S SPIRITUAL CONQUEST. 133 

-erty as stewards for God, but had determined to so 
dispose of it as to secure to others the largest amount 
of riches. That w T as perfectly right. 

Now, it would not be proper, nor a zeal according 
to knowledge, for one engaged in secular business to 
give up all his property and entirely put it out of his 
possession, because a portion, at least, of this world's 
goods is needed by such as a means of usefulness. 
The farmer, for instance, could do nothing without his 
farm and utensils ; nor the merchant without his store 
and merchandise; nor the manufacturer without his 
factory and material; nor the mechanic without his 
shop and tools ; and so on of what is needed in con- 
nection with the other kinds of secular employment. 
But though farms, stores, merchandise, factories, 
material, shops, tools, and other things needed in 
lawful secular business should be retained by those thus 
employed, yet they should be held, considered, and 
used simply as the Lord's property; and every penny 
arising from their use, except what is needed to sus- 
tain those thus engaged, should be expended in Christ's 
service and in behalf of souls. Now, how many pro- 
fessing Christians do you think have thus held and 
used and are now holding and using all their prop- 
erty ? In my judgment, if there are any at all, they 
are very few and scattering. Perhaps, however, 
many may say that they have never had riches like 
Christ to give up and become poor as he did. This 
may be true.- But who and how many can say that 
they have actually remained poor that others through 
their poverty might become rich ? Doubtless, if no 
one else, every true minister of the gospel can say that. 
And here let us now try Christians by the least possi- 
ble weight upon this point, and see how many can be 



134 the world's spiritual conquest. 

weighed and not found wanting in giving up even a 
tithe, or tenth, of their riches, that others through 
even such slight self-denial might be blessed and 
saved. Are there many of even that class ? Not 
many. How very singular that in this respect there 
should be such a great disparity between Christ and 
his professed followers. But so it is. 

2.) Another thing indispensable to the fulfillment 
of Christian obligation is denying one's self of ease, 
and going " about everywhere doing good " ; and, if 
need be, submit to persecution or opposition and abuse r 
and, perhaps, death itself in his " labors of love." Now, 
professing Christians, as well as others, are much ad- 
dicted to going " about." As we pass around we fre- 
quently meet with them, going from place to place y 
from house to house. But the all-important question 
is, what are they doing as they go ? Not always what 
is good. Observe their appearance and listen to their 
conversation. Frequently nothing can be seen but 
haughtiness, fashion, and show ; nor anything heard ex- 
cept about money-making, the fashions, politics, gos- 
siping, evil speaking, frivolity, and nonsense. "Ah," 
says one, " such persons, in the Scriptures, are repre- 
sented as ' busybodies.' ' Yes, and they are " bodies "" 
very " busy," too, about what is bad ; and, at the same 
time, perhaps, members of some one of the different 
denominations. Others seem to be a very quiet sort 
of " bodies," gliding about from place to place, having 
scarcely anything to say or to do anywhere or»about 
anything. And hence, so far as good is concerned, are 
a spiritual blank, not only to themselves,* but espe- 
cially to, others. And it must be admitted that gener- 
ally, if not always, the world is much better off with- 
out them ; for, if one is not doing good as he goes. 



135 

about, he is actually doing harm, because, with re- 
spect to action, right or wrong, the life of no one can 
possibly be a blank. And here, as I have before stated 
I will again repeat, inaction is action. Inaction in 
what is right is actionem what is wrong. Inaction in 
the service of Christ is action in the service of Satan. 
Consequently, every one, as he goes about, must nec- 
essarily and constantly do either good or harm. Not 
doing good is doing harm ; and hence the life of no 
one can possibly be a blank. ' Ye are my witnesses, 
saith the Lord." Now, for a witness to be of any ac- 
count, he not only must testify, but must testify right, 
Not testifying at all implies that nothing is known to 
testify. And not knowing anything to testify, further 
implies that nothing can be known to testify. And 
hence not testifying positively for a thing is at least 
negative testimony against that thing, for it implies that 
there was 'nothing to be testified ; which again implies 
that all testimony is false. And hence not testifying 
positively for Christ is at least negative testimony 
against him. However much, therefore, one may pro- 
fess to be a witness for Christ, so far as he fails to tes- 
tify positively for him, thus far he is proving himself 
to be a witness for Satan, because thus far his testi- 
mony is against rather than in Christ's favor; and 
certainly so far as he thus testifies, he is Satan's wit- 
ness. Indeed, there is no neutral ground; that is, a 
position in which a professing Christian is doing 
nothing at all, neither testifying for nor against 
Christ, because not testifying for Christ is testimony 
against him, and doing harm instead of good. It is, 
therefore, again evident that every professing Chris- 
tian must? necessarily and constantly do either good 
or harm wherever he is or wherever he goes. Doubt- 



136 the world's spiritual conquest. 

less this point is too little understood and realized. 
To obviate this difficulty, therefore, let us now attend 
to the different parts of the Church, or the spiritual 
army, and inquire as to its. condition and what is nec- 
essary to its success. 

1. For instance, take ministers. "Who are they? 
They are a class of officials in the Church, or 
spiritual army, occupying the place next to Christ, 
one of the highest and most responsible positions 
that can be conceived. low, ministers, like others, 
go about very much. But how do they go ? Simply 
as an officer. Nor from the time they are put into 
that position until they are relieved from it can they 
go in another way. They are generally looked up to, 
considered, and treated as such. And hence, in going 
about they can not be too careful to have their every 
act accord perfectly with the high, holy, and awfully 
responsible position which they occupy. Again : 
An officer is expected to understand the instructions 
and will of his superior. And here, after a few re- 
marks upon the character of God's word, I propose 
to point out a satanic secret which I think but very 
few have in mind. God's word contains no non- 
sense. Every part of it possesses an almost infinite 
meaning. Whether figurative or literal, it always 
represents an entity, and one, too, generally — if not 
always — incomprehensible. Every doctrine it con- 
tains is inexhaustible, and every character it men- 
tions has an actual representative. Certainly God's 
.word contains no myths ; that is, everything it con- 
tains, whether of doctrine or of character, is an 
entity and has a real existence. Consequently, all 
that is there said about Satan, the old Serpent, the 
Devil, represents a real being, though, like other spir- 



THE WORLD'S SPIRITUAL CONQUEST. 137 

itual beings, to the natural eye invisible; yet of great 
intelligence, and going about as an awful deceiver 
and a most malignant hater and opposer of all good. 

Now, these statements have been made to disabuse 
the mind of the adroit suggestions and deceptions 
which Satan, concerning himself, has succeeded in 
practicing upon it. Many seem to suppose that 
though Satan is a real being and intelligent, etc., yet 
at a great distance from them ; and hence that if 
beset by any evil suggestion or temptation, it arises 
not from Satan, but either from their own evil nature 
or from some other human being. This thought 
brings us to the secret we would disclose. It is this : 
that doubtless every propensity of human nature, 
good or bad, and every disadvantage to human beings 
that has ever been discovered, have been carefully 
noted by Satan, and are being used to the utmost of 
his ability to involve the whole human race in the 
same ruin to which he himself is eternally doomed. 
Here, doubtless, is the secret of the great disorder in 
the Church, or the spiritual army. In its going about 
there is a vast amount of evil doing, as well, true, as 
some good doing. 

Now, I do not wish to be too severe, much less to 
misrepresent; but, if I mistake not, said disorder 
arises to a very great extent, if not entirely, from a 
great defect in the character and conduct of many 
ministers. But in making this statement, let no one 
misunderstand me ; for though it be true that "like 
priest, like people," yet doubtless it is equally true 
that like people, like priest. That is, disorders sel- 
dom, if ever, exist alone. If not co-ordinate, they 
are at least reciprocal. If they exist at all, therefore, 
every one is more or less guilty. Some may originate 



V6S the world's spiritual conquest. 

and others aid and abet ; and I believe those who aid. 
or abet an evil are considered as guilty and treated as 
severely as those who originate that evil. And thus,, 
by inevitable fate, the whole spiritual army is driven 
on pell-mell, in order or out of order, to one point — 
God's naming bar ; where Adam can not say that 
Eve was wholly guilty, nor Eve that the Serp'ent was 
wholly guilty, but where Adam, Eve, and the Ser- 
pent will all find that wherein and so far as they have 
either originated or encouraged evil they must suffer 
the consequences of their crime. And hence every 
one can, if he will, easily perceive how infinitely im- 
portant it is that every part of the spiritual army 
see to it that it neither originate nor aid or abet dis- 
order and evil. 

The reason, however, that the great disorder 
everywhere apparent in the spiritual army arises to a 
very great extent from a defect in the character and 
conduct of ministers is because the laity in the 
Church, or privates in the army, naturally look up to 
their leaders as qualified for their position and famil- 
iar with the instructions of their superior ; and not 
only knowing how, but disposed to lead them into all 
truth. Right here, now, is where we discover the 
departure from the correct path, and find the great 
defect in the minister. For in following a minister 
that is wrong, all go wrong. But how came the min- 
ister to be wrong? In regard to this, now, all may 
be more or less guilty. In the first place, the Church 
may have been wrong. It may have been too, care- 
less, prayerless, and selfish in the 'matter. It may 
have laid its hands too hastily upon an individual; 
or, after setting him apart to the work of the minis- 
try, it may have withheld from him the means neces- 



THE WORLD : S SPIRITUAL CONQUEST. 139' 

sary to his qualification. la the second place, all this 
may have arisen from a lack of instruction by minis- 
ters. And thus both laity and minister become more 
or less accountable and responsible for the great dis- 
order and all its terrible^ consequences. 

Dear friends, whatever it maybe to you, to me 
there is nothing more awful, solemn, and important 
than the matter we are now considering. For, in my 
judgment, there is nothing concerning which Chris- 
tians should be more watchful and prayerful, for 
probably there is no point at which Satan is more 
earnest and active, because, doubtless, he understands 
as fully as a finite being can that any defect in the 
character and conduct of ministers will produce a 
corresponding disorder and disaster throughout the 
spiritual army, and be to him one of the most effectual 
aids possible in his work of dishonor and death. 

Here, doubtless, we come to the principal secret 
and the main cause of the great disorder among the 
leaders themselves. Satan is constantly playing 
tricks. If possible, now, he will have the attention 
in two opposite directions at the same time, and thus 
confuse the whole scene. Accordingly he will push 
one class of professing Christians to the extreme of 
no ministerial education at all, inducing them to be- 
lieve in the immediate inspiration of what has already 
been inspired. Another class he will push to the ex- 
treme of either an improper training or attaching too 
much importance to the education itself and too 
little importance to piety, a special call to the minis- 
try, and the operation of the Holy Spirit in connec- 
tion with the education. And thus the Devil in the 
past has stalked abroad, and is now running to and 
fro throughout the spiritual army cutting up all 



140 THE WORLD'S SPIRITUAL CONQUE8T. 

sorts of antics with the leaders themselves, throwing 
both laity and leaders into an awful confusion and 
having a general dance and jubilee over the whole. 

Indeed, how long before the whole of Christ's 
professed followers will wake up to Satan's devices, 
and arise with one accord and resist and under God 
overcome his deceptive power, and go about nowhere 
doing harm, but everywhere doing good ? ]STot until 
they become more spiritually wise, devoted, watchful, 
prayerful, earnest, and active. And now, after a little 
instruction to the different classes in the Church, I 
must leave this part of the subject. 

And 1st to ministers. And — 

1. To ministerial teachers, or that part of minis- 
ters whose duty it is to aid other ministers in a prep- 
aration for their work. Now, these ministerial 
teachers go about as do others. But is there a class 
who should be more careful about what they do as 
they go ? I, for one, think not ; for right here is 
where about every spiritual error and evil will be 
either originated and perpetuated or discovered 
and corrected. And hence the infinite importance 
of the whole Church especially remembering min- 
isterial teachers at a throne of grace, that they 
may not be left even to embrace, much less to in- 
culcate error. And as well as for the whole Church 
thus to be very solicitous for them, they should, 
too, " take very earnest heed " to themselves. And 
to do this, I assert positively that even no minister, 
much less a teacher of ministers, has any right 
to accept of anything as spiritually true until he 
knows from his own actual investigation that it is 
such; or, in other words, there should be no unnec- 
essary guess-work about what a minister believes aad 



THE WORLD% SPIRITUAL CONQUEST. 141 

does. If ever there was a class who " ought always 
to be prepared to give a reason, " and a good reason 
too, for all he believes and does, it is ministers, and es- 
pecially teachers of ministers. As Sir William Hamil- 
ton suggests in regard to the study of philosophy, 
should every minister, and especially instructor of 
ministers, begin his whole religious belief with a 
" practical doubt ".; not, however, to end in doubt, but 
to end in one of the most searching and thorough in- 
vestigations possible, and an actual knowledge of 
what is positively correct or incorrect in all he holds 
to, inculcates, or practices. And here I venture that 
there is not one out of a thousand of even these minis- 
terial instructors who in the whole of his religious belief 
and practice has been thus scrupulously exact with 
himself, with his fellow-men, and with his God. Oh, 
for the good time to come when there shall be in this 
respect, as well as in many others, a radical and 
thorough change ; for in my humble judgment, when 
that time does come, all spiritual disorders and evils 
will very soon disappear. 

2. Another class in the Church to be mentioned 
are ministerial students. Now, ministerial students 
should be just as careful about what they receive from 
their instructors as teachers are about what they im- 
part to their pupils, for ministerial students may possi- 
bly become instructors of ministers ; or, if not, they will 
go out into the wide world where every one will 
naturally look up to them as the proper leaders of 
Israel, well qualified for their position and disposed to 
guide aright. If, therefore, they happen to be care- 
less and prayerless about the instructions received, 
they may possibly embrace error and go astray them- 
selves, and load all others astray; and thus, instead of 



142 THE world's spiritual conquest. 

doing good as they go about, do a vast amount 
of harm. 

3. Especially should that class called pastors be 
very careful what they do as they go about, for their po- 
sition is very peculiar, responsible, and trying. Indeed, 
all under-shepherds should be proper ensamples to 
their flocks. Ministerial teachers, in studio usness* 
thoroughness, and chaste deportment, especially in 
piety and zeal for Christ, should thus be proper en- 
samples to the flocks of students around them. 
Evangelists, in their piety, zeal, determination, and 
perseverance, especially in their unwavering faith, 
love, wisdom, harmlessness, fearlessness, and concilia- 
tory demeanor, should thus be proper ensamples to 
the flocks of churches with which they come in con- 
tact. Pastors especially, in going out and in among 
the people of their charge, should, by a kind, concilia- 
tory, impartial, and correct deportment, be very care- 
ful thus to present a pattern of good works and to 
hold up a standard of piety and devotion which would 
constrain all to say, " There is indeed a reality in the 
religion of our Lord Jesus Christ, and I need it and 
must have it." 

4. And finally, another class in the Church to 
be mentioned is the laity, or the privates in the spirit- 
ual army. They especially should be of the right 
stamp; strictly a volunteer, soundly converted, per- 
fectly loyal, and ready for every good word and work. 
No one should be admitted to the ranks of the 
righteous until he thoroughly understands not only 
what he is and what he ought to be, but especially 
that there is a vast amount of work to be done, and 
that to the utmost of his ability he will be expected to 
aid in its accomplishment. I have no sympathy at 



THE WORLD'S SPIRITUAL CONQUEST. 143 

all with that theory which includes, for any Christian, 
any indolence, cowardice, or inactivity. The duty is 
the same to improve the one talent as to improve the 
two or the five. And even women are commanded to 
have their adornment " not of the embroidery of the 
hair, but of good works.'* There is, therefore, work 
for all, and every one is required to do his part. Con- 
sequently, that theory which exempts one Christian 
from work any more than another is very false. 
Indeed, as soon as any one is received into the Christian 
ranks, he should be informed, if he does not know, 
that there is a special work for him to do, and that, 
like any raw recruit, he is naturally unacquainted with 
the weapons and the exercises of the spiritual warfare, 
and that he is expected to enter at once upon a course 
of instruction and drilling for his especial work. 
Nor should there be, on his part, any fearful ness, 
unwillingness, or hesitancy in doing so. At the same 
time, it is equally true that both the teacher and the 
taught can not be too careful and prayerful about the 
instructions imparted and received. "Nor should any- 
thing be accepted as correct only what is actually 
known to be perfectly in accord with Christ's spirit, 
teachings, and example. 

Doubtless there has always been a great defect in 
both of these respects. In the first place, since the 
time of the apostles there has always been too much 
carelessness about the instructions imparted and 
received. In the second place, there is at the present 
time not only a great defect in the teaching, but espe- 
cially in the drilling of the spiritual forces. There 
are, now, a number of things which conspire to pro- 
duce and perpetuate these disorders. 

1. One is a great defect in the character and train- 



144 tre world's spiritual conquest. 

ing of the instructors and drillers themselves. Not 
having been properly taught and trained themselves, 
they are not prepared to instruct and drill others. 

2. Another is a great defect in the character and 
training of the spiritual forces. And here come up: 
1.) The older members of the Church, who should be 
the stanch veterans of the Cross, or the efficient 
"fathers and mothers in Israel." But not hav- 
ing been properly instructed and trained as children, 
they are unprepared to instruct and drill as parents. 
2.) This defect, again, goes back to the one who has 
charge of both the parents and the children. And 
thus the driller and the drilled, the parent and the 
child, grow up — or rather come up — very much alike, 
without much knowledge, exercise, or efficiency on 
the part of either. 3.) These defects, again, go back to 
the instructors of the drillers. 4.) Their defects, again, 
go back to the reciprocal tendency of all defects. And 
thus, in regard to spiritual instruction and its applica- 
tion in practice, great defects have arisen and are now 
arising from, the reciprocal tendency of all defects. 
The great need of the hour, therefore, is not so much 
the establishment of professorships for spiritual ethics, 
as the establishment of professorships for spiritual 
exercises. By spiritual ethics is meant all the instruc- 
tions of a pure Christianity ; by spiritual exercises is 
meant the application of those instructions in the 
practice of Christians. Certainly, I think, all will 
admit that the great need of the present time is not a 
knowledge of, but an application of the spiritual 
ethics. It is to be hoped, therefore, that the time is 
not distant not only when all will insist upon a more 
searching investigation and thorough understanding 
of all parts of the spiritual ethics, but when wealthy 



THE WORLD'S SPIRITUAL CONQUEST. 145 

Christians will begin to establish in our institutions of 
learning professorships for spiritual exercises Indeed, 
but very few theological and other instructors, as well 
as their pupils, seem to properly understand the 
drilling of the spiritual forces. For instance, bring 
the most of them into a Sabbath-school, orjDrayer antf 
conference meeting, which are among the principal 
and most important exercises or drills of the Church. 
You will observe that the beginning of the exercise, 
whatever it is, will be apt to be very dry and formal, 
and the continuance and the end much w T orse than the 
beginning. Is it any wonder, therefore, that under 
such leadership such spiritual exercises frequently, if 
not always, prove a bane rather than a blessing. Cer- 
tainly there should be a radical change in this respect. 
And hence, again, the importance of establishing in 
our institutions of learning professorships for spiritual 
exercises. 

5.) Spiritual children, like natural, are very defect- 
ive; and hence the infinite importance of the older 
members of the Church being properly and thoroughly 
prepared to instruct and train them up in the nurture 
and admonition of the Lord. They lack instruction, 
they lack knowledge, they lack experience, they lack 
courage, they lack almost everything, except existence 
and the powers for development. Now, passing by the 
most of their defects, let us, for instance — 

(1.) Take a lack of inclination and strengtk,two of 
the young convert's greatest defects. Every part of 
Christianity is naturally 'cross-grained to sinful nature. 
The k whole natural being of the Christian, therefore^ 
is opposed to it. And hence, with the apostle, every 
convert can exclaim, U I discover a law in my mem- 
bers warring against that of my mind." Indeed, the 

10- 



146 the world's spiritual conquest. 

Christian life is a warfare. It is, therefore, very diffi- 
cult foi the young convert to go forward. But his 
every effort to do so will increase the growth and 
strength of the new man, withering and weakening 
the old; showing that if a proper course be pursued 
with the spiritual child, he or she will soon become a 
strong man or' woman in Christ, and a stanch veteran 
of the Cross. And that course is proper instruction 
and drilling. Every child grows by exercise. Every 
muscle enlarges and' strengthens by use. Every con- 
vert, therefore, develops and becomes strong and vig- 
orous by means of spiritual activity. And hence, let 
the spiritual child be properly instructed and drilled, 
and in a short time he will become a strong, brave, 
determined, and successful warrior in the service of 
our Lord Jesus Christ, the King of kings and Lord 
of lords. 

(2.) Take, again, spiritual cowardice, another great 
defect not only at the present time of about every old 
one, but especially of every young convert. Now, 
whenever and wherever there is much of a man-fear- 
ing or man-pleasing spirit, it " brings a snare" from 
which it is about impossible to extricate the Christian 
to make anything of him. Because, while he is thus 
scared to death at nothing, he will do scarcely any- 
thing but jump at his shadow, and skulk and run. 
Like, for instance, a volunteer offering himself for 
military service. He is enrolled, equipped, and placed 
in the ranks, and then ordered to shoulder arms, pre- 
sent arms, rest arms, forward march ; but at once cries 
out, "Captain, I don't know how ; these soldiers will 
see me and laugh at me " ; and thereupon throws down 
his arms and runs. I ask, what would be thought of 
him ? Again, bring a regiment of such soldiers upon the 



THE WORLD'S SPIRITUAL CONQUEST. 147 

battle-field, and let the enemy rest arms, and point the 
finger and begin to laugh, and thereupon that regi- 
ment throw down their arms and run ; I again ask, 
^what would be thought of such soldiers? Would 
they not naturally be~the laughing-stock of all time 
and of the whole world ? Now, how singular that such 
should ever have been the debasing cowardice of a 
large proportion of the spiritual soldiery! But so it 
is, and especially at the present time. Do any doubt 
it? If they do, let them urge professing Christians 
to deny themselves of ease and of other fleshly gratifi- 
cations, and work for Christ ; to speak, pray, publicly 
and privately, and do other things spiritually ; and 
thus, as faithful witnesses, testify of and for the Sav- 
ior, and thus always abound in every good word and 
-work. "Will they do it? Not all of them, certainly. 
" Well," says one, " I am nothing but a poor, weak 
"brother anyhow ; and others think I am excusable, if 
the preacher don't." " Yes," says a sister, " my Church 
•don't believe in women taking part. He needn't 
think I am going to do anything. He can't convince 
me." And thus, when urged right up to the work, 
very many will at once skulk and run ; falling back 
upon one subterfuge or another — that they are either 
too young or too old, or too feeble, or have not thus 
"been taught, or don't believe in it, or don't know how, 
or can't, or won't, or some one will see them 'or hear 
them, or especially — and terrible indeed — point the 
finger of scorn and laugh at them. Alas, alas ! for 
such nonsensical idiocy and debasing cowardice. But 
note, all such statements are for the Devil and against 
Christ, and simply an excuse for either abject ignor- 
ance, or debasing cowardice, or satanic hypocrisy. 



148 THE world's spiritual conquest. 

Dear friends, is not a mighty reformation needed right 
in the Church, as well as in the world? What would 
the present generation . of professing Christians do- 
should the " perilous times " come upon them through 
which others have gone to a martyr's grave ? Would 
not many be like the seed growing on stony ground,, 
which was soon withered and disappeared? Scorch 
the present generation of professing Christians with 
the names of persecution, as were the prophets, the 
apostles, primitive Christians, and very many others 
who have gone to the stake, and doubtless there would 
be a mighty falling-off in these latter days. 

Oh, for the good time to come when all will stand 
up for Jesus; every excuse for Christ and against 
Satan ; all Christians saying they must do this and 
that and the other thing because it is for the Savior ; 
listening to and obeying his commands ; doing by oth- 
ers as they would have others do by them, and thus 
live consistent with their profession and imitate 
Christ's example; indulging in no narrowness, much 
less unholy selfishness, much less caste and clannish- 
ness, much less spiritual indifference and inactivity : de- 
siring to know and trying to the utmost of the ability 
to ascertain and to discharge Christian duty, and thus- 
abstaining from all appearance of evil; glorifying God 
and thus walking worthy of the high vocation where- 
with they are called ; condescending to men of low 
estate, as did the Savior, the King of kings and Lord of 
lords ; denying themselves of wealth, of ease, and espec- 
ially of every nonsensical and frivolous thing, for the 
sake of Christ and souls; fearing nothing nor any one,, 
nor any number, except God and to do wrong; when 
two duties come in competition, always neglecting the 



THE WORLD'S SPIRITUAL CONQUEST. 149 

temporal to discharge the spiritual, and thus, all the 
time, everywhere, and under all circumstances, "seek- 
ing first the kingdom of God and his righteousness," 
assured that if it be done, the first shall be granted, 
and all other necessarjjthings, in both time and eter- 
nity, shall be added ; always disregarding and resisting 
•every suggestion and temptation to take such a course 
as to make a false impression upon the minds of the 
impenitent, and thus render worse than useless the 
death of Christ, the preaching of the gospel, the oper- 
ation of the Holy Spirit, and Christian labor; doing 
all things with an eye single to God's glory ; their in- 
fluence as the good salt of the earth, their " light as a 
city on a hill, that can not be hid "; all alive and afire 
with the love of Christ and of souls — "going about" 
through heat and cold, through floods and flames, at 
home and abroad, in public, in private, "everywhere 
doing good," knowing that by so doing is the only 
possible way to imitate Christ's example, to fulfill 
Christian obligation, to glorify God and overcome the 
powers of darkness, and save the souls of the perish- 
ing, and conquer this world spiritually. 

Doubtless, in what has now been said upon this part 
of the subject, every one will perceive a standard of 
piety and devotion not at the present time very much 
insisted upon, much less adopted and carried out in 
practice. Yet it is the standard of the Bible, and could 
be and should be adopted ; and the only standard, too, 
that will ever succeed in this world's conversion to 
Christ. Are we, therefore, ready to hear the word of 
-command, to adopt the standard, and go forth from 
conquering to conquer? If so, as did the Apostle 
James, let us " show our faith by our works," for faith 



150 



THE WORLDS SPIRITUAL CONQUEST. 



without works, like a body that is dead, is a soulless- 
faith, and will be very much worse than nothing when 
one is called to an account for the deeds done in the 
body. 







THE WORLD'S SPIRITUAL CONQUEST. 151 



PART III. 

The infinite importance of the evangelizing work, 
(Rom. x, 14.) Having now, upon the world's conver- 
sion to Christ, established its 'possibility and infinite obli- 
gation, I again propose, by the aid of the Holy Spirit, 
to dwell upon its infinite importance. As much higher 
as heaven is higher than earth is the evangelizing 
work above all other kinds of employment. Any 
one with any proper view of God's immensity, the 
vastness of the universe in which he lives, the magni- 
tude of the plan of redemption, the unlimited value 
and infinite peril of the soul and what is necessary to 
its rescue and salvation, has but a very slight concep- 
tion of the infinite importance of the evangelizing 
work. And here I will state that the importance of 
a work arises from its object, its necessity, and its 
utility. A work the object of which is of no conse- 
quence is unimportant. An unnecessary w T ork could 
just as well be dispensed with. A work having no 
tendency to secure the object proposed is a waste of 
time and strength and worse than useless. Not so, 
however, the evangelizing work. 



SECTION" I. 

ITS OBJECT. 



The evangelizing w T ork, viewed with respect to 
its object, is at once perceived to be the conception of 
an all-wise, all-powerful, and an infinitely kind and 
merciful Being, for its incomprehensible complication, 



152 the world's spiritual conquest. 

its unlimited proportions and infinite results — extend- 
ing not only to the utmost limit of time, but through- 
out a boundless eternity — could never have occurred to 
a finite mind. And here, omitting for the present its 
infinite complications and unlimited proportions, 
let us— 

1st. Consider what great and glorious results it 
contemplates as it relates even to time. The great 
Sovereign of the universe, beholding this fair world 
deranged and defaced by the foul hand of sin, would 
again restore it to its original order and beauty. " Go 
ye, therefore," said he, " disciple all nations and preach 
the gospel to every creature." Now, all nations dis- 
cipled through the preaching of the gospel, would not 
this earth be a delightsome land, a heaven below? 
Nothing less as it relates to time is contemplated in 
the evangelizing work. 

Then a large proportion of sin's direful effects would 
at once cease. Then all the different forms of idolatry, 
licentiousness, intemperance, profanity, dishonesty, 
crime, war, bloodshed, poverty, wretchedness, and 
woe would at once disappear. 

^ Then no missionaries nor missionary organizations 
would be needed. Then rapine, adultry, and forni- 
cation would be unknown. Then the houses of ill- 
fame, now filled w T ith licentiousness, discord, and 
crime, would be changed into peaceful dwellings, and 
inhabited by loving husbands and wives and healthy 
children. Then drunkenness and gluttony, distilling, 
wholesaling, retailing, and drinking ardent spirits — 
and their attendant diseases; degradation, poverty, 
crime, and wretchedness, — would at once cease. Then 
none with bloated faces, red eyes and noses, covered 
with rags and dirt, would go staggering through the 



THE WORLD'S SPIRITUAL CONQUEST. 153 

streets and wallowing in the mire with the swine. 
Then every one would have too much respect for him- 
self, for his Maker, and for his fellow-men, to engage 
in the liquor traffic —by either distilling, whole- 
saling, retailing, drinking, or raising grain for the 
distillery. If no one would raise the grain for nor 
sell it to the distillery, no liquor could be distilled. 
If none was distilled, it could neither be wholesaled, 
retailed, nor drank. If all were subject to God's will, 
no one would engage in such a nefarious, unprinci- 
pled, degrading, and ruinous business. If no one 
would engage in such a mean and murderous business, 
of course all its attendant evils would at once disap- 
pear Then no drunken husbands, from drinking 
dens, would go home to beat and abuse, to starve and 
freeze a helpless wife and children. Then no broken- 
hearted and enfeebled wives would go moaning in 
sadness over besotted, degraded, diseased, drunken, 
and brutal husbands. Then the children of poor in- 
ebriates, half-clad, bareheaded, and barefooted, would 
not starve nor freeze, nor die in ignorance and degra- 
dation for want of the necessaries of life. In short, 
if all were subject to God's will, every one would be 
strictly temperate — that is, abstaining totally not 
only from drunkenness and gluttony, but from tobacco 
and everything else injurious. 

Then Sabbath-breaking would be unknown. All 
the hunting, fishing, gambling, drinking, sailing, 
riding, visiting, and feasting on the Sabbath would at 
once be given up. Then the servant-girls now kept 
at home to prepare sumptuous feasts for church-mem- 
bers would be permitted to go to meeting as do 
-others, and thus attend to their soul's interests and 
keep the Sabbath-day as required in God's word. 



154 THE world's spiritual conquest. 

Then none would be shocked nor pained by ob- 
scene talk nor profane oaths, belching forth from cor- 
rupt hearts and polluted mouths. 

Then swindling and defrauding or cheating, and 
all other forms of dishonesty, as well as lying, steal- 
ing, robbing, murdering, and all such crimes would 
be unknown. 

What a delightful state of things if such were the 
case. Nothing but good- will, virtue, and happiness 
among men; no injuring each other in either char- 
acter, person, or property; needing no bars, bolts, 
locks, gibbets, state-prisons, nor any such things to 
intimidate and restrain the lawless. All the doors 
and windows left wide open in the midst of hot, 
sultry nights ; nothing at all intruding, except the 
cool, refreshing breeze, and all this, too, within the 
populous city. Every costly, precious thing within 
the reach of every hand ; none, however, touching 
aught except his own. " No man looking upon his 
own things, but every man also on the things of 
others." " No man seeking his own, but every man 
another's wealth." However paradoxical and im- 
probable that, in this world of selfishness and crime, 
one man should love and seek to make another rich, 
yet such would actually be the fact were all subject 
to God's will. 

Such, now, being some, if not all, of the glorious 
results contemplated in the evangelizing work as it re- 
lates even to time, can its importance in that respect 
be estimated ? 

2d. Much less can it be estimated as it relates to 
eternity* All temporal advantages, however great and 
glorious, are as nothing and but for a moment when con- 
trasted with those of eternity. As much longer as eter- 



THE WORLD'S SPIRITUAL CONQUEST. 15t> 

nity is than time, and as much more durable as anoth- 
er world is than this, does even the slightest eternal ad- 
vantage surpass in grandeur, magnitude, and impor- 
tance the whole of temporal blessings. Viewed as it 
relates to eternity, the evangelizing work includes 
every conceivable advantage. 

From what a vast amount of suffering it proposes 
to rescue the soul ! Now, the sufferings of even one 
soul throughout eternity will amount to very much 
more than all the sufferings of the whole human fam- 
ily from man's creation to the -world's destruction, 
multiplied any number of times. Nor does the 
evangelizing work propose simply to prevent the 
eternal sufferings of only one soul, but the endless 
wretchedness of vast multitudes exposed to and sus- 
ceptible of eternal burnings. 

If, therefore, the object of the work was simply to 
prevent suffering, any one can easily perceive that its 
importance is far beyond computation. Its object, 
however, is not merely to prevent such a vast amount 
of suffering, but it includes all the possessions and 
attractions of an heavenly and an endless develop- 
ment in knowledge, power, and happiness in a state 
of perfect holiness. From the one it proposes to de- 
liver souls, putting them in possession of the other. 
What the Savior by the atonement has made possible 
the evangelizing work proposes to make actual. By 
the atonement the Savior has made it possible for 
the sinner to be saved. The evangelizing work pro- 
poses, under God, to get the sinner to accept of salva- 
tion and be saved. 

In short, since the first, the highest, or principal 
object of the work is God's glory through the soul's 
salvation, its importance appears the most conspic- 



156 THE world's spiritual conquest. 

tious when viewed as it relates to the soul's condition 
and value and danger, 

1. The soul's condition. Like the condemned cul- 
prit awaiting execution in a prison from which escape 
is impossible, is every sinner naturally exposed to 
God's wrath and eternal ruin. "Sin is the trans- 
gression of the law," and " all have sinned and come 
short of God's glory." Hence every one is naturally 
condemned not only at the bar of God, but at the bar 
of his own conscience. Continuance, therefore, in this 
life is only a short respite or opportunity for repent- 
ance and pardon before execution, and whether the 
opportunity be improved or misimproved, either par- 
don upon repentance or execution in case of obsti- 
nacy is as certain as the sinner's own existence. 

True, the impenitent can escape this life, but it is 
equally true that without repentance they can not 
possibly avoid eternal punishment. The object, there- 
fore, of the evangelizing work is to get the condemned 
sinner awaiting execution to repent and obtain pardon 
before he is executed. Consequently, the importance 
of the work is equal to repentance and pardon, which 
together are equa^ to the soul's value and its redemp- 
tion. If, therefore, any one can estimate the value of 
the soul and tbe value of its redemption, he can esti- 
mate the importance of the evangelizing work, and 
not otherwise, for the one is equal to the sum of the 
other two. 

2. The value of the soul arises from its nature y 
susceptibilities, duration, and destiny. 

The soul — what is it ? and echo asks — what ? No 
one at all acquainted with the nature of things and 
his own ignorance will attempt to describe the nature 
of the soul. All we do know or can know about the 



THE WORLD'S SPIRITUAL CONQUEST. 157 

soul is from revelation and its phenomena or man- 
ifestations. From these it is evident that the soul 
consists in a combi nation of powers, the nature and 
extent of which are farJbeyond either finite concep- 
tion or human comprehension. 

But though the soul in many respects is incompre- 
hensible, yet enough is known about it to understand 
that it is endowed with very great and wonderful sus- 
ceptibilities. Now, it is these susceptibilities which, 
make the soul so very valuable, and so very important 
that it should be saved. 

And here, passing over some of the more abstract 
or metaphysical parts of the question, let us now for a 
moment carefully reflect upon a very practical, yet at 
the same time — to the impenitent, at least — dread re- 
ality, the terrible consciousness of which the soul is 
susceptible, and which is the basis and evidence of all 
its other faculties. 

Nothing can be more evident to the mind than its 
own consciousness and what that consciousness reveals 
or makes known. Every one knows that he can think 
and reason and understand, and remember and reflect, 
and love and hate, and will and distinguish between 
right and wrong, and enjoy pleasure and suffer pain, 
and develop indefinitely. 

Now, putting the transparent, the universal, and 
the immutable law of an endless development with the 
other powers of the soul, what a wonderful being we 
have. " What a mystery to man is man ! " 

Now, that the soul is susceptible of eternal develop- 
ment may be as evident to the mind as its own ex- 
istence. All know that the infant possesses all the 
powers of the man in an embryo state, and that as soon 
as born into the world those powers begin to develop,. 



158 THE world's spiritual conquest. 

the child progressing in physical stature and strength 
and mental acquirements ; that soon it can creep, then 
walk, then talk, lisping the names of parents, learning 
its A, B, C's, spelling, reading, writing, and pursuing 
the higher branches of knowledge. And thus, too, 
Christians are represented as developing spiritually, 
growing up from spiritual childhood to strong men 
and women in Christ Jesus. 

Indeed, nothing should arouse Christians more in be- 
half of the impenitent, nor the impenitent more in their 
own behalf, than this same law of endless development 
of which the soul is susceptible. Annihilate the power 
of development of which the soul is capable, and 
then, perhaps, the amount of knowledge or guilt, 
and the consequent enjoyment or suffering to which 
the soul may attain during its existence, could quite 
easily be determined. But as it is, it can not be done; 
because the soul, being of endless duration, will de- 
velop eternally in a state either of knowledge, power, 
and happiness, or of sin, guilt, and wretchedness. 

Such is our destiny. " As the tree falls, north or 
south, so it lies." So the soul, in whatever condition 
when it leaves the body, happy or miserable, in that 
condition it must remain forever and ever. Oh, what 
terrible opposites ! "What infinite extremes ! Still in 
the one condition or the other; there is no avoiding 
it. God's word for it : eternally fixed, barred, bolted, 
and locked either in the dark and gloomy vaults 
and fiery caverns of hell, constantly increasing in sin, 
guilt, and wretchedness, "where there is weeping 
and wailing and gnashing of teeth, and where the 
fire is not quenched and the worm dieth not " • or in a 
state of bliss and inexpressible enjoyment, constantly 
increasing in knowledge, power, and happiness, the 



THE WORLD'S SPIRITUAL CONQUEST. 159 

cup ever enlarging and always running over, ever 
approaching the Godhead, but never arriving there; 
forever basking in the sunlight of God's countenance, 
sharing his smiles and his glory, and taking large 
draughts of his inexhaustible love in the midst of 
holiness, surrounded with all the possessions, the at- 
tractions, and the mansions of an heavenly inherit- 
ance. 

Now, the soul being of such a nature, and en- 
dowed with such wonderful powers and susceptible 
of such a vast amount of sin, guilt, and wretched- 
ness, as well as knowledge, power, and happiness — and 
eternally destined to either the one condition or the 
other — can its value and the importance of its salva- 
tion be estimated ? Count and comprehend the num- 
berless ages, days, hours, and seconds of eternity, 
then, and not till then, count and comprehend the 
inestimable, the infinite, and the eternal value of an 
immortal soul, and the importance of its rescue and 
salvation. 

3. Besides the impenitent are in infinite peril. Like 
one slumbering in a burning building, unconscious of 
his situation and danger, is every sinner naturally in- 
sensible to his real condition, and liable at every mo- 
ment to be consumed eternally. The flames of hell 
are kindled around the sinner's soul. Hence, when 
one is converted he is represented as a " brand " 
plucked from the burnings. As a "brand" — that is, 
something partially consumed. 

All the evils within and without the sinner are the 
effects of sin, and the flames destined eternally to 
consume both soul and body forever increasing in 
severity, unless extinguished by the blood of Christ. 



160 the world's spiritual conquest. 

All the uneasiness and wretchedness of a dis- 
eased mind or body — and frequently they are terribly 
severe — are but a very slight foretaste of what is to 
be endured hereafter, unless sin be repented of and 
pardoned in this life. 

" Oh, what horrprs hang around the second death," 
and what terrible dangers await the impenitent sinner ! 
Still he is slumbering in the arms of carnal security, 
unconscious of his dreadful condition and danger. 
Can there possibly be greater insensibility than is nat- 
ural to the impenitent ? Alas ! they are really " dead in 
trespasses and in sins." Alive in one sense, but dead in 
another; dead spiritually. How else can we account 
for their spiritual apathy and sinful recklessness ? 

True, like the leaf, at times they for a moment may 
shake and tremble when the lightnings flash, the 
thunders roll, and the tempest rages around them, but 
as soon as all is over, like the senseless leaf, they settle 
down again into a motionless quiet, seeming neither 
to realize, nor at all to reflect upon their infinite peril. 
"Eyes have they, but they see not; ears, but they 
hear not; neither do they understand." They are 
utterly destitute of a proper spiritual consciousness. 
True, when death, from disease or from some other 
danger, stares them in the face, they may think and 
pray a little, and, perhaps, make a few good promises ; 
but as soon as the danger is prast, all is again forgotten. 
God's bounties, entreaties, and judgments they alike 
treat with indifference and contempt. The Holy Spirit 
they grieve by resisting his wooings and strivings. 
God's bounties they worse than waste in riotous living, 
and all his reproofs and judgments they set at naught, 
and plunge themselves deeper and deeper into vice: 



THE WORLD'S SPIRITUAL CONQUEST. 161 

and immorality, perhaps licentiousness and intem- 
perance; or, if not into such flagrant, outbreaking 
sins, into secret faults equally vile in God's sight. 

Thus they spend their days and nights, week after- 
week, month after month, year after year, perfectly 
regardless of their danger and the awful consequences 
of such a course of conduct. 

Thus, in the past, a large proportion of the human 
family has lived and died, and is now writhing and 
will continue to writhe eternally in burnings, gnaw- 
ings, and anguish. 

If the sinner perceived his condition and danger 
as they really are, ivoidd he, could he, for a moment 
remain in such a state of perfect indifference? I 
venture to affirm that, doubtless, before to-morrow 
morning, every impenitent sinner in the world would 
be soundly converted if he fully realized his awful 
situation and danger. But, " No danger, no danger," 
he says, because he perceives it not. 

But can there possibly be any greater dangers 
than naturally surround the impenitent? Dangers 
from within and without ; dangers from the elements 
above and earth beneath; dangers upon the land 
and the sea ; dangers from fire ; dangers from water ; 
especially from accident, the sword, famine, and 
pestilence. 

Life, indeed, is but a feeble light. How easily it 
can be destroyed. Like the flickering blaze of a con 
sumed candle the slightest breath can put out; like 
a scorched and brittle thread the slightest weight 
can break. 

Besides, it is constantly unwinding. Who can 
begin to conceive the velocity or swiftness with which 
this life is unwinding, either up to a blissful heaven 



162 the world's spiritual conquest. 

or down to a burning hell ? Swifter than the whizzing 
and humming spindles in a cotton-mill; swifter 
than a cannon ball shot from a five-hundred-pounder ; 
swifter than thought; swifter than electricity upon 
the telegraph wires ; swifter than the lightning's flash, 
—is every one whirling through time to a boundless 
eternity. 

Every moment that passes snaps and takes a por- 
tion of life's fiber, leaving one moment less to live^ 
Hence one begins to die as soon as he begins to live, 
because every expiring moment takes a part of this 
life, hurrying one on and putting him nearer his 
eternal destiny. 

The body, too, is a very frail tenement. How 
easily it can be destroyed. Like the bubble destroyed 
by a touch. Were it not for the constant, watch- 
care of an immortal mind, and the ever-wakeful 
vigilance and preservation of an omnipotent God, the 
body would very soon die and decay. How very 
suddenly and by what a slight injury it is sometimes 
destroyed. 

Besides, the body contains within itself the 
elements of dissolution. Planted deep in its vitals 
are the seeds of death, ripening every hour. Kor 
does any one know the moment they will bloom into 
death, when soul and body must separate, the one 
conveyed away to the dark and silent tomb, becoming 
the food of worms; the other summoned into the 
presence and before the flaming bar of a just God to 
give a strict and impartial account for the deeds done 
in the body, and, if unprepared to meet God, to be 
consigned to a state of endless and indescribable 
wretchedness. 

The impenitent, too, are exposed not only to; 



THE WORLD'S SPIRITUAL CONQUE8T. 163 

K 

natural death, but to eternal suffering. Let no one 
deny this and contend that there is no such state as 
that of eternal suffering; for if there be no eternal suf- 
fering, there is no eternal happiness, because — 

1. From the source, the duration, and the nature 
of the moral law, the one is as evident as the other. 

1.) The moral law grows out of the relation intel- 
ligent beings sustain to God ; hence it is as endless in 
its duration as that relation. If, therefore, that rela- 
tion continues eternally, so will the law ; and all who 
are rational believe in the endless duration of that 
relation. 

2.) All such, too, believe in the endless duration 
■of the reward and the penalty attached to the law, for 
.a law r without a reward and a penalty is no law. 

•3.) Now, since the penalty must be the opposite of 
the reward — and the reward is heaven, or eternal 
happiness — the penalty must td hell, or eternal suffer- 
ing. If, therefore, there be no hell or eternal suffer- 
ing, there is no heaven or eternal happiness. To 
deny, therefore, that there is such a state as that of 
eternal suffering is virtually denying the existence 
of a law, a law-giver, and everything else. Hence to 
contend, as some do, that there is no such state as that 
of eternal suffering is virtually contending that there 
is no God, no law, no heaven, no hell, nor anything 
else in existence. The one conclusion is as consistent 
as the other. 

2. But a state of eternal suffering is not only evi- 
dent from the source, the duration, and the nature of 
the moral law, but it is equally evident from the 
■object and the nature of the atonement. 

1.) The object of the atonement is salvation ; but 



164 THE world's spiritual conquest. 

salvation from what ? " From our sins," say some, 
without explaining in what sense we are to be saved 
from our sins. " To save us from our sins," you per- 
ceive, is a very vague expression without a full 
explanation — the kind of expressions selected by those 
who deny such a state as that of eternal suffering. 

Xow, there are but two possible senses in which we 
can be saved from our sins. We must be saved either 
from sinning or from the consequences of sin. If the 
object of the atonement was to save entirely from sin- 
ning, it failed in its object, for " all have sinned." If 
from anything, therefore, it must have been to save 
from the effects of sin, either in this life or in that which 
is to come. If the object of the atonement was to save 
entirely from the effects of sin in this life, it again 
failed in its object, for all to a greater or less extent 
are subject to those effects, even the very best Chris- 
tians as well as the impenitent. If, therefore, the 
object of the atonement was not to save entirely from 
sinning, nor from the effects of sin in this life, if from 
anything it must have been to save from the conse- 
quences of sin in another state of existence. The 
effects of sin, therefore, must extend into another life. 

This, too, is admitted by a class called Restoration- 
ists. But they deny that those effects are endless, and 
contend that at some point in eternity all will have 
suffered all they deserve, and be restored to a state of 
perfect happiness. According, therefore, to their 
theory, the atonement was neither necessary, nor to 
save from anything, because all are to suffer all they 
deserve. 

Such, however, is the conclusion of all who deny 
such a state as that of eternal suffering, except those 



THE WORLD'S SPIRITUAL CONQUEST. 105 

Tvho contend that the atonement was to save all, than 
which a more subtle, deceptive, and destructive delu- 
sion could not have been framed. 

But finally such is^the substance of the whole 
theory of those who deny such a state as that of eter- 
nal suffering; for it is, within itself, a contradiction, 
denying what it affirms, representing God's w r ord as a 
lie and Christ as a liar, and that certain doctrines are 
correct, which, in fact, have not the slightest founda- 
tion in truth. But enough. . 

2.) Note again, that the nature of the atonement 
is a conclusive evidence of future and eternal suffer- 
ing. The atonement consisted in the shedding of 
blood, innocent suffering, and death. Now, if there 
had been any other way possible by which God could 
have been just and save the sinner, it is more reason- 
able to conclude that he would have preferred that 
way than that he would have allowed or eveiT en- 
couraged innocent suffering. Or, in other words, if 
any length of time or degree of suffering would have 
satisfied the law and relieved the sinner from eternal 
suffering, it is more reasonable to suppose that God 
would have subjected the whole human family to that 
length of time or degree of suffering than that he 
would have sent his Son into the world to sutler and 
die as he did. But since Christ has come and suffered 
and died, thus making the atonement, it is evident 
that there was no other way possible by which the 
sinner could have been saved. 

Hence that without the atonement every sinner 
must have suffered eternally. 

Hence that the object of the atonement was to 
save from eternal suffering. 



166 THE world's spiritual conquest. 

Hence that there is such a state as that of eternal 
suffering, and every sinner is naturally exposed to it* 

Again : The impenitent are not only thus exposed, 
but if they happen to die unprepared to meet God 
they must suffer eternally, for the Savior says they 
shall. Said he, "And these " (that is, t'hose unpre- 
pared to meet God when summoned into his presence) 
" shall go away into punishment eternal." (Mat. xxv, 
46.) True, in the old scripture version it reads, " ever- 
lasting punishment," but in the original it read& 
" eis kolasin aionion " ; eis, into ; kolasin, punishment ; 
aionion^ eternal — into punishment eternal. 

According, therefore, to Christ's own word, there 
is not only such a state as that of eternal sufferings 
but those who happen to die unprepared to meet God 
must suffer eternally. 

Then the sinner's eternal destiny, for good or ill, is 
suspended upon every moment of this life. He can 
not be both, nor can he be neither, and hence he must 
be the one or the other at every moment. That is, 
the sinner can not be both penitent and impenitent at 
the same time, nor can he be neither penitent., nor 
impenitent ; hence he must be the one or the other at 
every moment. 

Now, at every moment the sinner remains impen- 
itent he is exposed to a state of eternal suffering, but 
at the moment he repents and obtains pardon he is 
relieved from such a state, and adopted as a son or 
daughter into God's family, and "made heir and joint 
heir with Jesus Christ to an heavenly inheritance." 

Certainly it is of infinite importance that the sinner 
be relieved from such a state of awful exposure and 
his eternal good secure to him at every moment. 



THE WORLD'S SPIRITUAL CONQUEST. 167 

Since, therefore, the object of the evangelizing work is 
to rescue the sinner from the one, putting him in pos- 
session of the other, its importance must be infinite. 

Again : The sinner is not only thus exposed, but 
it is perfectly uncertaihTwAen, where, or how he will bfc 
called from this life into another. 

Who knows when f In what year ? In w T hafc 
mouth of the year ? In what week of the month ? 
In what day of the week ? In what hour of the day ? 
In what minute of the hour? In what second of the 
minute? Soon, very soon, the last tick of the clock 
will come in the case of every one. But when ? The 
Savior replies, " In such an hour as ye think not, 
therefore be ye also ready." 

Who knows where ? At home or abroad ? On 
the land or the sea ? Among friends or foes ? No 
one knows. 

Who knows how ? And we may ask legion, for 
the different ways in which this life may be destroyed 
are almost innumerable. 

Besides, it is not only perfectly uncertain when, 
where, or how the sinner will be summoned into the 
presence of God, but he is liable at every moment to 
die, and to be eternally fixed in a state of indescribable 
wretchedness. Talk not of security and safety w T here 
there is none. No greater dangers can possibly be 
conceived than naturally surround the impenitent. 
Suspended from eternity in time by the brittle thread 
of life, they hang dangling between heaven and hell, 
that thread liable at every moment to be severed and 
they precipitated into the dark and fathomless abyss 
of eternal despair. Life, indeed, is but a brittle thread 
and feeble light; how easily it can be destroyed. Be- 



168 THE WORLD'S SPIRITUAL CONQUEST. 

sides, it is constantly unwinding. Every moment 
tnat passes takes a portion of this life, leaving one 
moment less to live. Hence as soon as the ball of 
lite is received, it begins to unwind, and whizes with 
lightning speed to its end. 

Is there no danger of sudden death? Ask the 
vast numbers who in the midst of apparent health 
have instantly expired. 

Is there no danger of death from violence ? Ask 
the billions who have thus been killed; very many 
by quarreling and fighting, by highway robbers and 
midnight assassins, by wild beasts and poisonous rep- 
tiles, and vast numbers more by wars, even in our 
own favored land, as well as in other parts" of the 
world. 

Is there no danger of death from tornadoes ? Ask 
the vast numbers who have been blown out of exist- 
ence. 

Is there no danger of death from lightning? Ask 
the thousands who have been instantly struck dead 
in their tracks. 

Is there no danger of death from accident? Ask 
the vast multitudes who in various ways have thus 
been killed ; in traveling upon land or water, by 
falling in walking, by horses running away, vehicles 
overturning, boats upsetting, collisions on railroads, 
vessels taking fire, springing aleak, wrecking, strand- 
ing, foundering, sinking, and the very many who 
accidentally fall overboard. Is there no danger of 
the ax glancing, the tree falling, the horse kicking, 
or being accidentally crushed by machinery, or shot, 
or drowned? 

Is there no danger of death from fire ? Ask the 



THE WORLD'S SPIRITUAL CONQUEST. 169 

million^ who in the past, and of late at Boston, Chi- 
cago, and other parts of the West and of the world, 
have unexpectedly been burned up alive. 

Is there no danger of death from famine f Ask the 
multitudes who have^starved and frozen to death. 

Is there no danger of death from disease ? Ask tb'e 
large proportion of the human family that has been 
swept from the earth by the cholera, raging fevers, 
and very many other fatal and destructive epidemics. 

"True," says one, "danger enough to others, but 
not to me." How does he know ? Talk of the safety 
of an impenitent sinner ! Talk as w 7 ell of the safety 
of one in a burning building, unconscious of his situ- 
ation and danger. Every impenitent person in health 
even, and by his own quiet fireside, is in about as much 
danger as the soldier upon the battle-field in the midst 
of the fiercest action, the balls and shells whizzing in 
every direction. The very air we breathe, the w r ater 
we drink, the food we eat, are fraught with death. 

The shafts of death are flying thick and fast around 
the sinner, liable at every moment to penetrate life's 
vitals, withering the body, and launching the immortal 
spirit into another world and an endless perdition. If 
protected and preserved at all, protected and preserved 
alone by an almighty shield and infinite mercy. But 
that mercy slighted will soon be withdrawn; then 
the impenitent are ruined, soul and body, for time and 
eternity. Such is the object of the evangelizing work, 
and such are some of the great and glorious results it 
contemplates as it relates to both time and eternity; 
and such the condition, value, and danger of the soul ; 
and such its nature, susceptibilities, duration, and 
destiny; and such its infinite peril, insensibility, ex- 
posure, and liability. Yes — 



170 the world's spiritual conquest. 

Hear, heavens ! and give ear, O eaj&h ! the 
object of the evangelizing work is the subjugation, the 
rescue, and the salvation of vast multitudes already 
smoking and blazing in sin, from eternal burnings. 
Hence it is of infinite importance, and should be car- 
ried forward with the utmost dispatch and the most 
vigorous energy. " Go ye, therefore." 



SECTION H. 

ITS IMPERATIVE NECESSITY. 



Again : Viewed with respect to its necessity r 
nothing can be conceived to be more imperative nor 
of greater importance. E"ow, it would seem that 
beings endowed with reason would not become so 
awfully irrational as to suppose that when God uses 
language signifying action, he means inaction ; or, if 
action be required, it is of no consequence; yet such 
is the strange anomaly among even professing Chris- 
tians. For though God says, " Go ye, therefore, into 
all the world and teach " (or disciple) "all nations," yet 
some seem to suppose that either action is not required, 
or, if it be required, it is of no consequence. But not- 
withstanding Antinomianism and all other isms to the 
contrary, the evangelizing work is of the most imper- 
ative necessity. 

And here, with the apostle, let us inquire " How" 
the impenitent " can believe in him of whom they 
have not heard ? and how they can hear without a 
preacher"? Or, in other words, how a single sinner 



THE WORLD'S SPIRITUAL CONQUEST. 171 

can be converted and saved without the use of Chris- 
tian or human instrumentality ? . 

Now, not stopping to dwell upon this question ab- 
stractly, let us at oncejnquire whether any such con- 
version has ever occurred? Review the past, look 
over the world, read history, search the records and 
the Scriptures ; can such a conversion be found ? In- 
deed, very many were converted before Christ's advent 
into the world, and since then vast numbers have been 
converted; but how was their conversion secured? 
In vain review the past, in vain look over the world, 
in vain read history, in vain search the records and the 
Scriptures ; except, perhaps, Adam and Eve, I chal- 
lenge the whole to produce a conversion which 
was wholly secured without the use of Christian or 
human instrumentality ? Aside from Adam and Eve, 
such a conversion can not be found within the annals 
of time. 

I believe, however, Antinomians contend that the 
Apostle Paul was such an example. They seem to 
suppose that no instrumentality at all was used in his 
conversion. That he believed in him of whom he had 
not even heard, and that he actually heard without a 
preacher, than which nothing can be more absurd. 
But the apostle had frequently heard of Christ before 
his conversion ; the gospel had frequently been 
presented and confirmed to his mind, and he had been 
urged to embrace and obey it, not only by the word 
of mouth, but by the holy lives and sometimes suffer- 
ings and death of those he was persecuting. The 
apostle, therefore, was not one whose conversion was 
wholly secured without the use of Christian or human 
instrumentality. His faith, like all others had come 



172 the world's spiritual conquest. 

•" by hearing, and hearing by the word of God." That 
is, his faith had come by means of hearing the gospel 
preached — that is, the preaching of the gospel had 
been a means of preparing his heart to receive that 
faith which afterwards w'as bestowed upon him in 
such a miraculous manner. Hence when he said, 
" So then faith cometh by hearing, and hearing by 
the word of God," he spoke from experience, for his 
faith had come in that way; nor can we conceive how 
else it could have come. 

" But," asks one, " are not all things possible with 
God ? " But returning the question, are all things 
possible with God ? Can God do what is inconsistent? 
Can God begin the existence of a being and have that 
being self-existent? Can God act in direct opposition 
to his own purposes? Can God deny himself? Can 
God lie ? Certainly there are some things which Gcd 
himself can not do. In short, God can do what is con- 
sistent, but he can not do what is inconsistent. 

Now, it would not be consistent for God to convert 
a sinner without the use of Christian or human instru- 
mentality, because he has purposed to use such 
instrumentality in the sinner's conversion. 

From what we know of the conversion of souls, 
it is evident that God has purposed to convert them by 
the use of means, and that one means he has purposed 
to use in their conversion is the preaching of the gos- 
pel ; for we read, " It pleased God," not by foolish 
preaching, but "by the foolishness of preaching to 
save them that believe." Since, now, the gospel can 
not be preached without Christian or human instru- 
mentality, it is evident that God has purposed to use 
such instrumentality in the sinner's conversion. If, 



THE WORLD'S SPIRITUAL CONQUEST. 17? 

therefore, be could be converted without the use of 
such means, he could be converted in direct opposi- 
tion to God's own purpose, which is impossible. 

"But," says another, " ' it is not by might, nor by 
power, but by my spirit, saith the Lord.' ' Paul may 
plant and Apollos water, but it is God that giveth the 
increase.' " All true in one sense, but not in another. 
That scripture language is frequently quoted to show 
that if there be any spiritual increase it is all of God r 
and that Christian labor is of no consequence. Just 
as Satan would have it. He would have it all faith 
and no works, or all works and no faith. To him it 
makes no difference which, for in either case he has 
the ascendency. 

For instance, like a man ascending a swift current 
in a boat with the two oars, faith and works. One 
calls out to him : " Sir, all you need to do is to use 
the oar of faith." He applies the oar of faith ; 
around the boat goes one way, and down the stream. 
Another calls out to him : " Sir & all you need to do 
is to use the oar of works." He applies the oar of 
works ; around the boat goes the other way, and 
down the stream. A third calls out to him : " Sir, 
use both oars." He applies both oars, and the boat 
moves forward. So " faith without works is dead," 
and works without faith are dead; but put faith 
and works together, and something is accomplished. 
Said the Apostle James, "I will show you my faith 
by my works." That, and no other, is the right kind 
of faith ; for a dc-nothing faith is like a body without 
a soul — it is dead, dead, dead ! 

Now a soulless faith will never do, because the 
planting and watering are as indispensable as the 



174 the world's spiritual conquest. 

power of God, and the power of God as the planting 
and watering. Both are indispensable, for the one 
without the other will accomplish nothing. It is so 
naturally. Unless the farmer plow and plant, he will 
receive nothing; nor will he receive anything unless 
God raises up the seed. So spiritually. Unless Chris- 
tians labor, none will be converted ; nor will any be 
converted unless God attend and bless the labor. 

Would a single sinner ever have been converted 
had nothing been done to secure his conversion? 
Since the fall of man vast numbers have been con- 
verted. But how was their conversion secured? On 
the day of Pentecost, " about three thousand were 
converted and added to the Church." But had not 
Peter and others been there to preach to, pray for, 
and labor with the people, would a single soul have 
been converted ? There is not the slightest evidence 
that a day of Pentecost would ever have occurred, 
much less that any one would have been con- 
verted on that day, had no one been there to preach 
to, pray for, and laoor with the people. So, too, with 
respect to all the conversions which occurred during 
the time of the apostles and primitive Christians, and 
which occurred during the great Reformation of the 
sixteenth century ; and, finally, which have occurred 
since the fall of man. 

Had not Judson nor any other missionary gone to 
Burmah, and there preached to, prayed for, and labored 
with the people, would a single Burmese have been 
converted ? Not a single Burmese, Assamese, Siamese, 
Chinese, Caren, nor any other heathen would ever 
have been converted had no missionaries gone among 
them preaching, praying, and laboring. It is the 



THE WORLD'S SPIRITUAL CONQUEST. 175 

height of folly to suppose a single soul would ever 
have been converted had nothing been done to secure 
his conversion. 

The necessity, therefore, of the evangelizing work 
arises from an established law or an established order 
of sequence between the result of doing and not doing. 
The result of doing is not merit, but salvation; the 
result of not doing is eternal ruin. 

True, the very best and the most extensive Chris- 
tian labor possesses no merit at all, nor is it in the 
least effective for good, only so far as God makes it 
such. Still it seems that God uses worms to tunnel 
through mountains, and the foolish and weak things 
of the world to confound the wise and mighty. So, 
though Christian labor is within itself perfectly im- 
potent or useless, yet it seems that God has deter- 
mined that it shall be one of the principal means in 
his hands for the sinner's conversion and this world's 
spiritual conquest. Without it, therefore, the work 
can not be accomplished. Consequently, the result of 
doing is not merit, but salvation ; the result of not 
doing is eternal ruin. Such is the law and such the im- 
perative necessity and infinite importance of the evan- 
gelizing work. 



section in. 

ITS UTILITY. 



And finally, viewed with respect to its utility, 
nothing can be conceived to be more important ; and 
here neither time nor patience will admit of scarcely 
beginning to recount the innumerable advantages and 



176 THE world's spiritual conquest. 

unlimited successes which have attended, are now ar. 
atending, and will continue to attend the evangelizing 
work. 

As it relates even to time, no one of intelligence 
will attempt nor pretend to fully delineate all the ad- 
vantages and successes which have arisen, are now 
arising, and will continue to arise from the work. 
The whole of civilization and enlightenment, as well 
as Christianization, everything really valuahle in civil 
government, the arts and sciences, and the different 
discoveries and inventions of the day, have come di- 
rectly or indirectly from Christianity and the evan- 
gelizing work. 

The work, however, as it relates to another life, is 
where especially it attains its majority and infinitude. 
Eternity alone can disclose the unlimited advantages 
and infinite importance of the evangelizing work. 

Again, viewed in its tendencies, there is noth- 
ing to compare with it. No branch of industry tends 
more to good nor to secure the object proposed than 
does the evangelizing work. Millions upon billions 
have been converted through its instrumentality. 
Whenever and wherever it has been properly under- 
taken and carried forward, whether among the civil- 
ized or the savage, there has been no lack of success. 

If any doubt it, let them carefully read and reflect 
upon the results of the work on Water Street and at 
the Five Points in New York city, and among the 
outcasts of England, as well as other dark and deso- 
late portions of the earth — especially among the 
heathen, where a few years ago there was not a single 
convert, much less Christian church, but where 
churches can now be counted by the thousand and 
converts by the million. 



THE WORLD'S SPIRITUAL CONQUEST. 177 

'Doubt the utility of the evangelizing work ! Much 
more doubt the utility of every other thing. Let 
doubters carefully read and reflect upon the past and 
present history of the heathen world, whether can- 
nibal; savage, or hottentot, and then see if they can 
doubt. 

If anything is lacking in the work, certainly it is 
not success, but men and means, to carry it on. Yes, 
I repeat, men and means to carry it forward. That 
is what is lacking in this community and in every 
other. Give us, therefore, the men and means that 
should be furnished and could be furnished by the 
cold-hearted, selfish, penurious, indifferent, and inact- 
ive professing Christians, and doubtless the work 
would very soon be accomplished. 

How frequently w r e hear the Macedonian cry, 
" Come over and help us." How- often we read and 
hear appeals from both missionaries and others for 
men and means to carry forward the work where it 
has already been commenced. What does this argue ? 
That the evangelizing work is lacking in utility? 
The opposite. That it is of the very greatest utility, 
tending more to good and to secure the object pro- 
posed than all other kinds of labor put together. 

Such, now, being the high object, the imperative 
necessity, and the great utility of the evangelizing 
work, is there any means by which its importance can 
be estimated? Not in the judgment of those who 
are rational. 

Rouse ye, rouse ye, therefore, Christian heralds! 
On to the conflict and to the conquest ! never flinching 
nor flagging in the battle until King Immanuel, the 
great head of the Church and captain of our salvation, 



178 

•either says, " Enough, come up higher," or the whole 
world is brought into subjection to his mild scepter. 

.Now, are there any so spiritually blind and dead aa 
not to perceive, understand, and realize that the evan- 
gelizing work is indeed of infinite importance? If 
so, such should very carefully and prayerfully inquire 
"Am I in the least converted and a child of grace? 
Or am I ^ still in the gall of bitterness and bonds of 
iniquity, having no part or lot in the matter,' with the 
judgments of God hanging over me?" Certainly, 
converted or unconverted, we all know that a terrible 
woe is pronounced upon those who are " at ease 
in Zion." 

May God, therefore, grant for his Son's sake, and 
for the sake of the perishing millions of earth, that 
all may carefully and prayerfully reflect upon what has 
now been said, and, especially, clearly perceive, fully 
understand, and properly realize not only that the 
evangelizing work is of infinite importance, but that 
such is indeed their perception, understanding, and 
consciousness, by not suffering themselves to fail in 
acting accordingly. 




THE WORLD'S SPIRITUAL CONQUEST. 179 



PART IV. 

Indispensabilities, in which everything incompati- 
ble with the spirit, teachings, and example of Christ 
is disapproved, thus cutting up, root and branch, the 
whole of Christian inconsistency. 



CHAPTER I. 

A PROPER CONVICTION ON THE PART OF THE IMPENITENT-^- 
THE OPERATION OF THE HOLY SPIRIT IN CONNECTION 
WITH THE WORD — TO DEPRIVE SATAN OF HIS AD- 
VANTAGE — CONSISTENT CHRISTIAN CONDUCT — PURITY 
AND UNIFORMITY OF CONDUCT. 

Having now, upon the world's conversion to Christ, 
•established its possibility, its infinite obligation, and 
its infinite importance, we again propose, by the aid of 
the Holy Spirit, to dwell upon how the work must be 
done or what is indispensable to its accomplishment. 

And here it is stated that, in the judgment of your 
Author, the sum total of indispensabilities is a proper 
conviction on the part of the impenitent. No one is 
apt to apply to a physician for a remedy except those 
realizing their need of one. So, unless the impenitent 
are convinced of their need of a Savior, they will 
never apply to him for salvation, nor become recon- 
ciled to his will ; and until they thus become recon- 
ciled this world can not be subdued spiritually. Nor 
will the impenitent ever realize their need of a Savior 
-until thoroughly convinced of their lost condition and 



180 the world's spiritual conquest. 

danger, and the reality, possibility, and necessity of a. 
change of heart. 

Now, ascertaining what is necessary to such a con- 
viction, we have obtained the key to the sinner's con- 
version and this world's spiritual conquest. 

1st. One thing indispensable to such a conviction 
is the operation of the Holy Spirit in connection with 
"the ivord." But in admitting this, we should not 
forget that there is a satanic spirit as well as Holy 
Spirit, and that both are operating upon the hearts of 
men — the one enlightening, the other deceiving — and 
that both work 'by the use of means. The Holy 
Spirit works by means of " the word," his two-edged 
sword, wielded through the truly converted. Satan 
works, by means of his lies, wielded . through his 
friends, whether fallen spirits, professed Christians, 
or non -professors. 

Thus the powers of light and darkness are both 
warring for the soul — the one to save, the other to 
destroy. 

The Holy Spirit is all the time trying to convince 
the sinner that there is a great difference between him 
and a Christian, and that without repentance and a 
radical change^of heart he must be forever lost. 

Satan is all the time trying to convince the sinner 
that there is no difference between him and a Chris- 
tian, and that repentance and a change of heart are of 
no consequence. 

In the word, the Holy Spirit clearly and distinctly 
points out to the sinner what he is and what he must 
be in order to be saved, and then, in confirmation of 
the same, holds up to his view the character and con- 
duct of those truly converted and living consistent 
with their profession. 



THE WORLD'8 SPIRITUAL CONQUEST. 181 

But Satan denies the whole, and in confirmation 
of the same, holds up to the sinner's view the character 
and conduct of those professing to be Christians but liv- 
ing very inconsistent with their profession. And here, 
unfortunately, Satan frequently has the advantage, 
for frequently more professing Christians are living 
inconsistent with their profession than consistent 
with it. A lamentable fact ! But so it is. 

Now, this satanic advantage secured through im- 
proper Christian conduct is doubtless one of the 
greatest obstacles to the sinner's conversion and this 
world's spiritual conquest. Remove that obstacle, 
therefore, and nearly every sinner is accessible, and the 
world can quite easily be converted to Christ. But 
with that obstacle in the way, it is about impossible to 
get at the sinner or to evangelize the world. Conse- 
quently — 

2d. Another thing indispensable to the accom- 
plishment of the work is to deprive Satan of his advan- 
tage. Let Satan obtain no plausible argument against 
Christianity from the conduct of its professed friends, 
and the right arm of his power is quite paralyzed. 

It is improper Christian conduct which, in Satan's 
hands, is so very prolific for evil, for the influence of one 
professing Christian on the side of Satan tends more to 
dishonor God and to ruin souls than the influence of one 
hundred of the impenitent. Doubtless the Savior had 
in view this same fact when he commanded his follow- 
ers to "abstain from every appearance of evil." He 
perceived that Satan would take advantage not only of 
actual transgressions, but of even apparent impro- 
prieties. Hence, also, his requirement to entire 
■consecration, non-conformity to the world, and sep- 
aration from sinners. " I beseech you, therefore, 



182 tee world's spiritual conquest. 

brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God r 
which is your reasonable service. And be not con- 
formed to this world, but be ye transformed, that ye 
may prove what is that good, and acceptable, and 
perfect will of God." " Come out from among them, 
be ye separate, saith the Lord ; have no fellowship 
with the unfruitful works of darkness, but rather 
reprove them," and thus " walk worthy of the high 
vocation wherewith ye are called, glorifying God with 
your body and spirit, which are his." " He that saith 
he abideth in him ought himself also so to walk, even 
as he walked." 

Doubtless all these requirements were given in 
view of the dishonoring and ruinous tendency of dis- 
orderly Christian conduct. 

One reason why such conduct is so dishonoring 
and ruinous in its tendency is because, with respect to 
Christianity, the impenitent reason more from the 
concrete than from the abstract — that is, they judge 
Christianity more from its externals or representatives 
than from its nature. They look at the outer, not the 
inner man. They look at the external expression, not 
at the nature of the subject treated of. And hence 
apparently discrepant scripture language and im- 
proper Christian conduct have, through the device of 
Satan, great weight in the sinner's mind. 

Perhaps, now, some may object to this course of 
reasoning, and contend that we have no right thus to 
shift the responsibility from sinners to Christians, 
because, say they, the impenitent are not under the 
necessity of thus judging of Christianity. But 
if the following language be correct, there is a 
greater necessity for this than many are apt to 



THE WORLD'S SPIRITUAL CONQUEST. 183 

suppose. Excepting the italics — said the Holy 
Spirit, through the apostle, "The natural man 
receiveth not the things of the spirit of God, for they 
are foolishness unto him ; neither can he know them r 
because they are spiritually discerned." From this, it 
Beems that the sinner can not understand the nature 
of spiritual things until after his conversion, and that 
until then he must necessarily judge of Christianity 
from its externals or representatives, rather than from 
its nature. 

This thought suggests what, in the sinner's mind, 
will produce the greatest amount of conviction. 
It suggests — 

1. The great importance and necessity of a pure 
version and correct interpretation of the Scriptures. 
Of course, the more pure and correct scripture ver- 
sions and interpretations, the less liable are they to 
objection. 

2. The great importance and necessity of a 
deeply pious and thoroughly educated ministry. Of 
course, the more pious and the better educated the 
mmistry, the more pure and correct will be scripture 
versions and interpretations. 

3. The great importance and necessity of correct 
Christian conduct. That is, conduct in conformity 
with Christ's spirit, teachings, and example, and a 
Christian profession. 

Now, if there could be no possible objection to 
either scripture versions, interpretations, or Christian 
conduct, it would be next to an impossibility for any 
sinner to avoid the deep conviction which each would 
naturally produce upon his mind. But on account 
of the ambiguity of language and the imperfections of 
human nature, perhaps all objection to either can not 



184 the world's spiritual conquest. 

very well be avoided, though doubtless so much could 
be avoided as not to prevent the good impressions 
which each, by the Holy Spirit, would naturally pro- 
duce upon the sinful mind. And this is all that I am 
contending for. I am not contending that absolute 
Christian perfection in any respect is indispensable to 
the sinner's conversion and this world's spiritual con- 
quest, but that the sinner's prejudice for or against 
Christianity seems to be in proportion to the perfection 
or imperfection with which it is treated by its pro- 
fessed friends; and hence that every professing Chris- 
tian should strive after the greatest amount of perfec- 
tion possible in every respect, and that so far as he 
either does this or does not do it, his conduct is either 
a means of good or a means of harm. 

Ifis not only a knowledge of the gospel, but a belief 
of it that is so necessary to the sinner's conviction. 
Certainly a knowledge of the gospel is indispensable, 
for, without a knowledge of the gospel, it can have no 
possible influence; nor without a correct scripture 
version and interpretation can the sinner obtain any 
proper knowledge of the gospel. Hence those who 
translate or interpret the Scriptures should strive after 
everything and reject nothing which tends in the least 
degree to throw light upon them. 

Now, no doubt, all this will be easily understood 
and readily admitted. Also that a belief of the gospel 
is as necessary as a knowledge of it, for what is not 
believed will not be accepted, and what is not accepted 
will be rejected, and what is rejected can be of no 
possible advantage. 

What, however, seems not so easily understood 
and readily admitted is what is so necessary to the sin- 
ner's belief. Evidence of some kind is indispensable, 



THE WORLD'S SPIRITUAL CONQUEST. 185 

and the right kind of evidence — that is, a peculiar 
kind, a kind of evidence arising from the percep- 
tion and knowledge of effects rather than the nature 
of causes. 

Christianity is the cause of quite a number and 
variety of different effects. Pardon of sin, a change 
of heart, a holy life, love to God and to man, a deep 
interest in the welfare of others ; in short, the glory 
of God and the salvation of souls are some of the 
effects of Christianity. These are what it advocates 
and what its friends claim for it and themselves. 

Now, since the sinner knows nothing nor can 
know anything of the nature of Christianity until 
after his conversion, what is so necessary to his belief 
in it is the perception and knowledge of these effects; 
and so far as the sinner perceives and understands 
that such are the effects of Christianity, he believes 
in it, and no farther. 

Consequently, the all-important question now 
arises, how can these effects be made to appear ? Is 
there any means or medium except Christian con- 
duct? For instance, a radical change of heart is one 
of the effects, and one of the fundamental doctrines of 
Christianity, without which no sinner can be saved. 
Now, how can the sinner be convinced that the heart 
has been changed? Is there any way except through 
the conduct? Certainly not, and thus the impenitent 
reason. Say they, now if the heart has been changed 
the conduct will be very different. If it is not, they 
naturally conclude that there is no change of heart; 
that a change of heart is neither real, possible, nor 
necessary, and that Christianity is a delusion. 

Let no one suppose that the sinner believes all 
that is said. He decides by another rule. He de- 



186 the world's spiritual conquest. 

cides by the conduct, and not by the profession. It 
is the rule of Christ he adopts — that is, that " by their 
fruits ye shall know them," and not by what they 
say about themselves, nor by what others say 
about them. If the fruit or conduct correspond 
with the profession, the impenitent decide certainly 
that the heart has been changed, and not otherwise ; 
and thus they judge of Christianity in general. It is 
from its effects or fruits they decide, and not from 
its nature. 

Since, now, such is the fact ; since the impenitent 
judge of Christianity from its effects or -fruits, and 
since these are alone manifest through Christian con- 
duct, is it not perfectly plain that Christian conduct is 
the key either to the sinner's conviction and conver- 
sion, or to his prejudice and ruin? Certainly it is. 
And hence — 

3d. Another thing indispensable to the sinner's 
conviction and the world's spiritual conquest is con- 
sistent Christian conduct. But here let it be distinctly- 
understood and remembered, too, that Christian con- 
duct is considered simply as a means to an end, or 
the medium through which the Holy Spirit works 
for the sinner's conversion. Also by Christian con- 
duct is meant the whole treatment of Christianity by 
its professed friends, including the preaching of the 
gospel by precept as well as by example, especially 
by example as well as by precept. 

For instance, the preaching of the gospel by the 
word of mouth, or by the pen, is a part of Christian, 
conduct, and a very important part, too. Now, sup- 
pose a false doctrine be preached, as in the case of the 
heathen, infidels, and errorists. What is the result? 
Are not the people deceived, led astray, and de- 



THE WORLD'S SPIRITUAL CONQUEST. 1S7 

stroyed? Thus, in the past, vast numbers have been 
destroyed, are now being destroyed, and doubtless for 
a time to come will continue to be eternally ruined. 
But let the gospel be preached in its purity, then are 
the people enlightened, sinners convicted and con- 
verted, and this world's spiritual conquest advanced. 
And it seems that in proportion alone to the purity or 
the impurity of Christian conduct, sinners are either 
convicted and converted or prejudiced and ruined. 
" As it is written, the name of God is blasphemed 
among the Gentiles through you." (Rom. ii, 24.) 
Here is a reference to the profession and the conduct 
of the Jews. They professed to be the righteous, the 
light of the world, a guide to the blind, but lived very 
inconsistent with their profession, on account of which 
" the name of God was blasphemed among the Gen- 
tiles"; and thus it is with Christian conduct in gen- 
eral. In proportion to its consistency is God honored 
and souls saved, and in proportion to its inconsistency 
is God dishonored and souls ruined. As Christ said: 
" He that is for me is not against me," but " he that 
gathercth not with me scattereth abroad." Conse- 
quently, can anything be more evident than that 
consistent Christian conduct is indispensable to the 
sinner's conversion and this world's spiritual con- 
quest ? That is, as before observed, conduct in con- 
formity with Christ's spirit, teachings, and example, 
and a Christian profession. 

Now, the Savior's requirements to entire consecra- 
tion, non-confoumity to the world, separation from 
sinners, and total abstinence from everything injuri- 
ous have already been mentioned. Let us, therefore, 
for a moment, now, reflect upon Christ's example. 
How did he live? His conduct was perfectly con- 



188 THE world's spiritual conquest. 

sistent with his profession. He professed to be God 
manifest in the flesh. By his works he showed that 
he was. He professed to be perfectly pure and holy. 
Such was his life. "Tempted in all points like as 
we are, yet without sin" He professed to be deeply 
interested in the welfare of others. None at all ac- 
quainted with his history and what he has done can 
possibly doubt it. Such was Christ's conduct, and 
such should be the life of every Christian. The con- 
duct should be perfectly consistent with the profes- 
sion ; it is indispensable to show that one is a Christian 
and that a change of heart is real, possible, and nec- 
essary. 

Suppose Christ had done nothing to show that he 
was God, nothing to show that he was holy, nothing 
to show that he was deeply interested in the welfare 
of others; would any one have believed him? Most 
certainly not. So if Christians live like sinners, how 
can the impenitent be convinced that a Christian is 
any different from a sinner, and that a change of 
heart is either real, possible, or necessary? 

A conviction of the reality of a change of heart is 
indispensable to a conviction of its possibility and 
necessity. For what is not known to be real is not 
apt to be considered possible, and what is not believed 
to be possible certainly could not be considered neces- 
sary; and hence a conviction of the reality of a 
change of heart is indispensable to a conviction of its 
possibility and necessity. 

To the impenitent, the new birth- seems to be the 
great marvel or mystery of Christianity; for, when 
mentioned to them, like Nicodemus, they generally in- 
quire, " How can these things be ? " There seems to be 
a constant query in the mind of every sinner whether 



THE WORLD'S SPIRITUAL CONQUEST. 189' 

tnere be any such thing as a radical cnange of heart, 
and whether any one has ever received any such 
change, and whether there is indeed any essential dif- 
ference between a Christian and a sinner ? Settle these 
points in the sinner's mind, and he can not avoid the 
conviction that a change of heart is real, possible, and 
necessary, and that, without it, he must eternally 
perish. 

Now, how can the impenitent be convinced of this ? 
How can they be convinced that any one has ever re- 
ceived a radical change of heart, and that there is 
indeed an essential difference between a Christian 
and a sinner. Is there any way except by Christians 
living very different from sinners ? 

Let a Christian live like a sinner; let him indulge 
in what sinners indulge; let him partake of sinful 
pleasure; let him indulge in intemperance or licen- 
tiousness ; let him attend balls or dance, or drink or 
gamble, or play croquet, dice, or cards, and do other 
things that sinners do, and which are wrong, — and 
what will the impenitent think of him ? Can they be 
convinced that his heart has been radically changed 
and that he is very different from a sinner ? You can as 
easily convince them that light is darkness, and dark- 
ness light. . 

Listen to their reasoning and conclusion in regard 
to such. They say : " There is one who professes to 
be a Christian and to be very different from a sinner." 
Then they will ask : " Wherein is he different ? True,, 
he says that his heart is changed, and that he hates 
sin and loves holiness. But," say they, " he lives like 
a sinner. He partakes of what sinners partake and 
does what sinners do. Why?" they will ask. "Be- 
cause he dislikes sin and is different from a sinner?" 



190 the world's spiritual conquest. 

No," say they; "because he loves sin and is like a 
sinner, and hence, if he is a Christian, the sinner is a 
Christian ; if he is saved, the sinner will be saved. 
And such, too, is his religion. It is a delusion. There 
is nothing in a change of heart, nor is Christianity of 
any consequence." Thus the impenitent reason and 
conclude when and where and so far as Christians 
live like sinners. 

But let a Christian live like a Christian; let nim 
abstain totally from sinful pleasure; let him attend no 
balls, nor drink, nor dance, nor gamble, nor play cro- 
quet, nor dice, nor cards, nor do other things that 
sinners do, and which are wrong; in short, let a 
Christian live as near like the Savior as possible, — 
and what will the impenitent think of him ? Can they 
avoid the conviction that such a person is very differ- 
ent from themselves? Certainly they must perceive 
that his conduct is very different, and perceiving this, 
can they avoid the conviction that the difference is 
not simply in the conduct, but in the heart — its 
source — and that, without a radical change, they are 
not Christians, and must be lost? Thus the impeni- 
tent reason and conclude when and where and so far 
.as Christians live like Christians. 



PROPOSITION I. 



In proportion, therefore, to the purity or impurity 
•of Christian conduct is it consistent or inconsistent, 
and a means of either saving or ruining the impenitent. 

Certainly in proportion to its purity or impurity 
is Christian conduct consistent or inconsistent. For — 

1. Since consistency consists in agreement, so far 



THE WORLD'S SPIRITUAL CONQUEST. 191 

as Christian conduct agrees or disagrees with script- 
ure requirements and a Christian profession is it con- 
sistent or inconsistent. 

2. Since the Scriptures require purity of heart 
and conduct, and since Christians profess both, so far 
as their conduct is pure or impure it agrees or disa- 
grees with scripture requirements and a Christian 
profession. Hence, in proportion to its purity or im- 
purity is Christian conduct consistent or inconsistent. 

3. In proportion to its consistency or inconsist- 
ency is Christian conduct a means of either saving or 
ruining the impenitent; for, as before stated, what is 
so necessary to the sinner's conviction is his belief in 
the reality, possibility, and necessity of a change of 
heart, and this he can not believe only so far as Chris- 
tian conduct is consistent. Because — 

1.) Like the stream from a concealed fountain, 
the conduct is the only direct or practical test by 
which the condition of the heart can be known. 
Certainly the heart is a coneealed fountain, and noth- 
ing can be known of it except from the conduct or 
its manifestations. 

2.) The condition of a concealed fountain must be 
inferred from the character of the stream. If, there- 
fore, the stream be pure, it is believed that the fountain 
is pure; but if the stream be impure, it is believed 
that the fountain is corrupt; and just in proportion 
as the stream is perceived to be pure or impure is it 
believed that the fountain is pure or corrupt. So long 
and so far as it is perceived that a corrupt stream 
issues from a concealed fountain, all that may be said 
about the fountain's purity will go for nothing in the 
estimation of those who are rational. 

So with respect to the heart. Since it is a con- 



192 the world's spiritual conquest. 

cealed fountain, and nothing can be known of it 
except from its manifestations, its actual condition as 
pure or corrupt must be inferred from the conduct. 
If, therefore, the conduct be pure, it is believed that 
the heart is pure; but if the conduct be impure, it is 
believed that the heart is corrupt; and just in propor- 
tion as the conduct is 'perceived to be pure or impure 
is it believed that the heart is pure or corrupt ; and 
hence, so long and so far as it is perceived that the 
conduct is impure, all that may be said about the 
heart's purity will go for nothing in the estimation of 
the impenitent. 

Can any amount of reasoning convince a rational 
mind that a concealed fountain is pure, so long and so 
far as it is perceived that the stream issuing from it is 
corrupt? Certainly not. Much less can the impeni- 
tent be convinced that the heart has been changed and 
is pure, so long and so far as it is perceived that 
Christian conduct is corrupt. 

Again : Can any amount of reasoning convince a 
rational mind that a concealed fountain is corrupt, so 
long and so far as it is perceived that the stream issuing 
from it is pure ? Most certainly not. Much less can 
the impenitent avoid the conviction that the heart has 
been changed and is pure, so long and so far as they 
perceive that Christian conduct is pure. In propor- 
tion alone, therefore, as Christian conduct is perceived 
to be pure, is it believed that the heart is pure, and 
that a change of heart is real, possible, and necessary. 

But between the lowest and the highest degrees 
of purity there is a very wide contrast or difference. 

1. There is a degree of purity which is absolute ; 
that is, not containing the slightest impurity. 

2. There is a degree of impurity so slight that it 



THE WORLD'S SPIRITUAL CONQUEST. 195 

can not be detected by the ordinary means of percep- 
tion. For instance, it is known that as soon as the 
stream leaves the fountain it begins to take up sed- 
iment or filth, and continues so to do until it reaches- 
the ocean. But though the stream at a short dis- 
tance from the fountain may contain some slight im- 
purity, still it may be so slight as not to be detected 
by the ordinary means of perception ; such, for 
instance, as the eye, taste, or smell. Now, water in 
which neither the eye, taste, nor smell can detect any 
impurity is considered and represented as sufficiently 
pure for all practical purposes, nor will it nauseate 
the most delicate stomach. So, though Christian con- 
duct is not, can not, nor is required to be absolutely 
perfect, still, if its imperfection be so slight as not to 
be detected by the ordinary means of perception, it is 
sufficiently correct for all practical purposes, nor will 
it injure the most fastidious of the impenitent. 

Sufficient is it, therefore, if Christian conduct be 
thus pure ; for : 1.) The impenitent are not apt to 
use any special means to discover its impurity. And 
2.) If its impurity be not perceived, it can have no 
evil influence. 

3. But again, so far alone as Christian conduct is 
thus pure is it a means of convicting the impenitent 
and proving the reality, possibility, and necessity of a 
change of heart; for so far as Christian conduct is 
perceived to be impure it is discrepant or contra- 
dictory, and certainly the impenitent can not be con- 
vinced by contradictions. Since the Scriptures teach 
and Christians profess purity of heart, and since the 
conduct is the only direct or practical test by which 
the condition of the heart can be known, and since 
the condition of the heart must be inferred from the 



194 

character of the conduct, it follows that so far as the 
conduct is perceived to be impure it shows the heart 
impure, and that a change of heart is not real, deny- 
ing scripture statements and a Christian profession. 
In proportion alone, therefore, as Christian conduct 
is perceived to be pure does it confirm scripture state- 
ments and a Christian profession, and proves to the 
impenitent that a change of heart is real, possible, 
and necessary. 

4. In proportion alone as Christian conduct is 
perceived to be pure or impure is the distinction be- 
tween Christians and sinners made to appear or to 
disappear, and the impenitent induced to believe that 
there is or is not an essential difference between a 
Christian and a sinner. 

So far as two things appear to be just alike, no 
one can doubt their resemblance. Hence if issuing 
from two concealed fountains are two streams just 
alike, no one can be convinced that there is any differ- 
ence between either the streams or the fountains. So, 
•since " out of the heart are the issues of life," so far as 
Christian conduct appears to be just like that of a 
sinner, no one can be convinced that there is any 
difference between them. 

Again : So far as two things appear to be different 
no one can doubt their dissimilarity. Hence if issu- 
ing from two concealed fountains are two streams — 
the one pure and the other corrupt — since the nature 
of the fountain must be inferred from the character 
of the stream, it follows that no one can doubt the 
dissimilarity of the streams, and that one fountain is 
pure and the other corrupt. So, since the heart is a 
concealed fountain, and its actual condition must be 
inferred from the conduct, so far as Christian conduct 



THE WORLD'S SPIRITUAL CONQUEST. 195 

is perceived to be different from that of a sinner, no 
one can doubt that thus far a Christian is very different 
from a sinner. And since the distinction appears from 
the difference in the conduct, and since sinful conduct 
is impure, it follows that so far as Christian conduct 
is perceived to be pure or impure it agrees or disa- 
grees with that of a sinner, and the distinction 
between Christians and sinners is made to appear or to 
disappear, and the impenitent induced to believe that 
there is or is not an essential difference between a 
Christian and a sinner. 

Now, since the impenitent can not believe in a 
change of heart only so far as they perceive this dis- 
tinction between Christians and sinners, and since they 
can not believe in any such difference only so far as 
they believe in a change of heart, let us now, as a 
further illustration of this point, for a moment reflect 
upon a satanic device by means of which Christians 
are led astray, God dishonored, and souls ruined. 

There is a class of sins sugar-coated by Satan, and 
hence by many styled innocent sinful pleasures, and 
necessary to Christian cheerfulness and usefulness. 
Accordingly we frequently hear the votaries of sinful 
pleasures, both within and without the Church, advo- 
cating the necessity and utility of that class of sins — 
such, for instance, as attending theaters and balls, and 
dancing, and croquet, and card-playing, and novel- 
reading, and white-lying, and Sabbath visiting and 
feasting, and wine-drinking, and jesting or foolish 
talking, and attending very closely and carefully to 
the fashions of the day; in short participating very 
freely and largely in the fineries, fooleries, fopperies, 
or frivolities of this vain world. 

Let no one be startled at this announcement, for 



196 the world's spiritual conquest. 

nothing of the above at all consistent with Christian- 
conduct is to be rejected. Satan, however, would fain 
persuade church-members that Christian sobriety and 
consistency are sins, and. that participating freely and 
largely in sinful pleasures, styled innocent, is indis- 
pensable to Christian cheerfulness and usefulness. 
However paradoxical and absurd that any kind of sin- 
ful pleasure should be styled innocent, and, especially,, 
necessary to Christian cheerfulness and usefulness, 
yet so it is. 

But is there any such sinful pleasure or necessity ? 
There is not. I challenge the whole world to point 
to a sinful pleasure that is at all innocent. "What ! 
sinful pleasure innocent ? " Sin is the transgression 
of the law." Now, what violation of God's law is at 
all innocent ? There can not possibly be any such 
thing. Nor can a pleasure in which sinners delight 
be at all holy, for the carnal mind, being enmity 
against G-od and his law, can not enjoy what is holy. 
Since, therefore, the impenitent indulge in and very 
much enjoy the pleasures above mentioned, it is evi- 
dent that they are' neither holy nor at all innocent, 
for that which is unholy can not possibly be at all 
innocent. 

Much less can it be shown to be at all necessary 
for Christians to indulge in any such pleasures to be 
cheerful and useful. But it can very easily be shown 
that wherein and so far as they do thus indulge, their 
conduct is inconsistent, dishonors God, and ruins 
souls. For with respect to such things, the impeni- 
tent reason thus : he that is guilty in the least is 
guilty of all. And hence give the sinner an inch, and he 
will take an ell. It is not the quantity but the quality 
of Christian conduct which is so very prolific for 






THE WORLD'S SPIRITUAL CONQUEST. 197 

•either good or liarm, because if it be perceived to be 

inconsistent in the least, the impenitent will indulge 
in any quantity of such conduct. Consequently, in 
proportion as professing Christians indulge in any 
kind of sinful pleasure^will the impenitent indulge 
in any quantity of vice and immorality. 

If, therefore, professing Christians attend theaters, 
the impenitent are encouraged to build and keep ujp 
not only theaters, but grog-shops and houses of ill- 
fame, and to become play-actors, and to participate 
in all the vices of such institutions. 

If professing Christians indulge in parlor dancing, 
the impenitent are encouraged not only to appoint 
and to attend balls and dance and drink, but to worse 
than waste their precious time, strength, and health. 

If professing Christians indulge in what is called 
white-lying, the impenitent will indulge in black- 
lying. 

If professing Christians indulge in novel-reading, 
the impenitent will not only write, publish, and flood 
the world with such trash, but they will write, pub- 
lish, read, and circulate obscene books and practice 
their vices. 

If professing Christians indulge in croquet and 
card-playing, the impenitent in addition to both will 
indulge in billiards, nine-pins, gambling, and black- 
legging. 

If professing Christians indulge in Sabbath visiting 
and feasting, the impenitent will indulge in Sabbath 
carousing, riding, horse-racing, hunting, fishing, gam- 
bling, drinking, and swearing. 

If professing Christians indulge in wine-drinking 
ao a beverage, the impenitent will drink whisky, rum, 
gin, and brandy, and get drunk and wallow in the 



198 the world's spiritual conquest. 

mire with the swine, and degrade, impoverish, starve, 
freeze, and torture a helpless wife and children, and fill 
a drunkard's grave. 

If professing Christians indulge in jesting or fool- 
ish talking, the impenitent will point the linger of 
•scorn, deride the Bible, ridicule Christianity, and per- 
haps blaspheme the very name of God, "as it is writ- 
ten, the name of God is blasphemed among the Gen- 
tiles'' (or the impenitent) "through you," or on 
account of improper Christian conduct. In propor- 
tion, therefore, as professing Christians indulge in any 
kind of frivolity or sinful pleasure are the impenitent 
encouraged to indulge in any quantity of such conduct 
and to worse than waste their substance in riotous 
living, and to destroy both soul and body for time and 
eternity. 

Doubtless millions of the impenitent have in the 
past thus been destroyed, are now being destroyed, 
and perhaps for a time to come will continue to be 
eternally ruined by means of such sinful indulgence 
on the part of even professing Christians. 

Dear friends, it is an awfully fearful and a terribly 
God-dishonoring and soul-ruining thing for one to 
profess to be a Christian and then not to live consist- 
ent with that profession, because — believed or dis- 
believed, so it is in every deed — just in proportion as 
Christian conduct is perceived to be impure or incon- 
sistent is it, in Satan's hands, a powerful engine for 
dishonoring God and ruining souls. Consequently, 
in proportion alone as Christian conduct is perceived 
to be pure or consistent is it, in God's hands, a pow- 
erful instrumentality for saving the impenitent. 

In proportion alone, therefore, as professing Chris- 
tians do actually obey Christ, " presenting their 






THE WORLD'S SPIRITUAL CONQUEST. 199 

bodies,*' not a dead, but " a living sacrifice, holy, 
acceptable unto God," and "not conformed to this 
world, but transformed," and separate from sinners, 
having nothing at all to do with the " unfruitful works 
of darkness," actually abstaining from " every appear- 
ance of evil " — I say, in proportion alone as professing 
Christians are thus consecrated, obedient, non-con- 
formed to the world, and separate from sinners, actual- 
ly abstaining from everything injurious, is their con- 
duct consistent and a means, in God's hands, of saviug 
the souls of the perishing and conquering this world 
spiritually. In proportion, therefore, to the purity or 
the impurity of Christian conduct is it not only con- 
sistent or inconsistent, but a powerful instrumentality 
for either saving or ruining the impenitent. 



PROPOSITION II. 

Christian conduct is consistent or inconsistent, and 
a means of either saving or ruining the impenitent, in 
proportion to its uniformity, or so far as it is always pure. 

Certainly, since uniformity consists in sameness, 
and since Christian conduct is consistent or incon- 
sistent in proportion to its purity or impurity, therefore 
Christian conduct is consistent so far as it is always 
the same or pure, and hence consistent or inconsistent 
in proportion to its uniformity. 

Again : Since Christian conduct is a means for 
either good or harm in proportion to its consistency 
or inconsistency, and consistent or inconsistent in pro- 
portion to its uniformity, therefore Christian conduct 
'is a means of either saving or ruining the impenitent 



200 THE WORLD'S SPIRITUAL CONQUEST. 

in proportion to its uniformity, or so far as it is 
always pure. 

Indeed, it will not do to live like a saint one day 
;and like a sinner the next, for, in that case, Christian 
-conduct is still discrepant or contradictory, affirming 
what it denie's and denying what it affirms, and thus, 
instead of proving the genuineness and importance of 
Christianity, implying that Christians are hypocrites, 
and that Christianity consists in hypocrisy. 

The conduct either affirms or denies what is pro- 
fessed, and hence whatever a professing Christian does 
proves hijn to be either a Christian or a hypocrite, and 
that Christianity is either true or false. For instance, 
if one professing to be temperate be found intoxicated, 
lie will not be believed ; and so, with respect to truth- 
fulness and honesty, if one professing to be truthful 
and honest be detected in telling falsehoods and cheat- 
ing his neighbors, he will at once be put down as a 
liar and a scoundrel, notwithstanding his professions. 
And thus, if professing Christians live consistent with 
their profession they will be believed, but if not, they 
will at once be put down as liars and hypocrites; and 
the impenitent, not understanding the nature of Chris- 
tianity, will naturally judge it by the improper 
Christian conduct, and conclude that Christianity 
itself is a lie and consists in hypocrisy. 

It is no hasty nor easy task to produce good im- 
pressions upon the sinful mind, for good impressions 
are not native to the soil. Everything in the sinful 
heart is naturally opposed to good impressions, and 
Satan, the enemy of all righteousness, is much more 
opposed than the sinner himself. Consequently, it is 
indeed very difficult to produce such impressions upon 
such a mind. But yet it can be done, provided a 



THE WORLD'S SPIRITUAL CONQUEST. 201 

proper course be pursued; and that course is for 
Christians always to live like Christians. 

Certainly all will admit that it is much more easy 
to produce evil than good impressions upon the sinful 
mind, since evil is its -element and good impressions 
not at all natural. But still such impressions can be 
produced upon such a mind, because a rational mind 
can not avoid some kind of impression respecting 
every subject with which it conies in contact. Noth- 
ing short of the non-existence of the one or the other 
— either the mind, the subject, or the connection of 
the two — can prevent the impression. If all exist, 
the mind, the subject, and the connection, the impres- 
sion, good or bad, must follow necessarily. Conse- 
quently, since the impenitent are rational, they must 
necessarily receive and entertain some kind of im- 
pression respecting Christianity every time that sub- 
ject is brought in contact with their minds. 

Again : Whenever a rational mind perceives that 
two things are essentially the same, it can not avoid 
the conviction that they are alike; nor can such 
a mind avoid the conviction that two things are not 
alike so far as it perceives that they are essentially 
different. 

Again : A rational mind naturally infers the nature 
of the cause from the character of the effect. Hence, 
if such a mind perceive that the effect from a certain 
cause be good, it can not avoid the conviction that the 
cause itself is good. So, too, with respect to a radical 
change in the nature of the effect. If a rational mind 
perceive that the effect from a certain cause ha* been 
radically changed, it can not avoid the conviction that 
the cause itself has been radically changed, unless it 
be believed that the same cause can produce two dif- 



202 the world's spiritual conquest. 

ferent effects, in which case the continued repetition 
of the same effect would be necessary to establish be- 
yond a doubt the character of the cause. 

Now, since the impenitent are rational, whenever 
they perceive that scripture statements, a Christian 
profession, and Christian conduct all agree, they can 
not doubt their agreement; nor can they believe in 
their agreement, only so far as they perceive that they 
do thus actually agree. 

Again : If hypocrisy was not possible, that is, if it 
was not possible for one either to profess or to appear 
to be what he is not, nor for a professing Christian to 
live in two different ways, the impenitent would nat- 
urally, if not necessarily, infer the condition of the 
heart and the nature of Christianity from the charac- 
ter of Christian conduct. But such is not the fact r 
because it is possible for one to profess to be what he 
is not, and for a professing Christian to live in two 
different ways. The impenitent, knowing this, are 
naturally in doubt whether Christians and Chris- 
tianity be what they are represented. But yet, when- 
ever the impenitent perceive that scripture statements, 
a Christian profession, and Christian conduct all agree, 
they receive a good impression, and every time that 
perception is repeated that impression is increased 
and deepened. And hence we can conceive that, if 
Christian conduct was always perceived to be correct, 
the time would come when the sinner's doubts con- 
cerning Christians and Christianity would be removed 
by means of the mere repetition and perception of 
such conduct. 

But as before stated I again repeat, it is much 
more easy to produce evil than good impressions 
upon the sinful mind, since evil is its element and 



THE WORLD'S SPIRITUAL CONQUEST. 203 

good impressions are not at all natural. Conse- 
quently, like the result of a single theft upon the 
character of one who for many years had lived an 
honest and upright life, would perhaps a single im- 
proper Christian act- obliterate forever from the 
sinful mind all the good impressions received from a 
long life of rigid and consistent piety. 

We all know that if one who for many years had 
lived an honest and upright life should be indicted 
and convicted of stealing a single dollar, his former 
uprightness would at once be thrown aside, and 
he would be put down, classed among, and considered 
and treated as a thief. 

So if a professing Christian, who for a long time 
had lived like a Christian, should indulge in one im- 
proper act, his former piety would at once be laid 
aside, and he would, by the impenitent at least, if not 
by the truly converted, be put down, classed among, 
and considered and treated as a hypocrite. 

Listen, now, to the comments of the impenitent 
upon such characters. Say they : " There is one 
who professes to be a Christian and belongs to such 
or such a church. A number of times in the past he 
has made a great ado about religion. But look at 
him now ! There he goes " (perhaps) " reeling 
through the streets intoxicated " ; or, if not intoxi- 
cated, " There he is in the yard, playing croquet"; or 
" at nine-pins/" or "billiards," or "at the card-table, 
playing cards," or "in the ball-room, dancing," or 
"looking on to see them dance." Or, if neither in- 
toxicated, nor playing croquet, nine-pins, billiards, 
nor cards, nor dancing, nor looking on to see them 
dance, "There he is all wrapped up in the world, 
possessing and manifesting much more interest in 



204 the world's spiritual conquest. 

tenipora. than spiritual things, neglecting infinite and 
eternal interests to attend to the baubles and shadows 
of earth, and thus seeking first the world, and last 
the world, and the world all the time." Then they 
will ask, " Would this be so if Christians and Chris- 
tianity are what they are represented ?" 

The impenitent seem to suppose that if Christian- 
ity be true, and the heart be changed, Christian con- 
duct, like the stream from a concealed and pure fount- 
ain, will always be correct. And so far as they per- 
ceive that it is such do they believe Christians and in 
Christianity. But so far as they perceive that it is 
not such, they discredit both Christians and Chris- 
tianity, and conclude that the whole is a delusion. 
Hence the infinite importance of uniformity ■&& well as 
purity of Christian conduct, for without both Chris- 
tian conduct cannot be consistent, nor can there be a 
proper conviction on the part of the impenitent, inas- 
much as they can not be convinced by contradictions. 
In confirmation of which note the following: 

1. An extract from an Indian address delivered 
at a missionary meeting in New York city in 1826. 
After giving an account of the introduction of the 
Roman Catholic religion into his nation — except- 
ing the italics — he said : " It is true we went to 
church on the Sabbath-day, and then the minister 
preached, but we did not understand one word he said. 
"We saw he kneeled down, and stood up, and went 
through motions with his great dress on ; and w r hen 
church was out we all went to a place where they sold 
rum and whisky, got drunk and went home drunk. 
He would tell us we must not get drunk ; but he loould 
drink himself and frolic and dance on the Sabbath. We 
counted our beads and kept our crosses about our 



THE WORLD'S SPIRITUAL CONQUEST. 205 

necks ov under our pillows, and w r ould sometimes pray 
to the Virgin Mary. But we were all as we were be- 
fore. It made no change on us, and I began to think 
it was not as good asthe religion of our fathers." 

Then he spoke of the " Seneca prophet " who came 
to their nation and gave them quite good instruction. 
But he adds : " We all followed him until we saw he 
went crooked and did not do himself what he taught us to 
do, then we followed him no more, but returned to 
oui old course. Then the war came on, and we alt 
w r ent to drinking and fighting. When the war was- 
over we were a nation of drunkards, and so wicked 
that the chiefs thought we must try and get up our 
old religion of feasting and dancing. But while we 
were trying to reform, God sent a colored man named 
Stewart to us with the good Book. He began to talk> 
and sing, and pray, but we thought it was all nothing, 
and many made fun of him because he was a black 
man. The white traders told us we ought to drive 
him away, for the white people would not let a black 
man preach to them." Now, mark what follows, and 
behold one of the best illustrations not only of what I 
have just said, but especially of the scripture where 
Christians are called " living epistles, known and read' 
of all men." He continues : " We, however, toatched 
his walk, and found he walked straight and did as he said. 
At last the word took hold, and many began to listen 
and believed it was right ; and soon we began to pray, 

and we found that it was of God. Then others came 

> 

and they told us the same thing. The work broke 
out, and God has done great things for us. I wan 
among the first that took hold, and I found it w r as the 
religion of the heart and from God. It made my soul 
happy and does yet." " He that is not with me is 



206 the world's spiritual conquest. 

against me, and he that gathereth not with me scat- 
tered abroad." (Matt, xii, 30.) 

WOMEN AND DRESS. 
[Williams's " Through Norway."] 

2. " It is a gross fallacy to assert that woman is sub- 
ject to the despotic rule of the male sex. The fact is 
exactly the reverse of this. But woman is the abject 
slave of a crushing, grinding, pulverizing, morally 
annihilating despotism — that of the obscure, name- 
less, unknown humbugs, who, inspired by the demon 
of ugliness, draw, paint, print, and publish those hid- 
eous caricatures, those foul libels on the human form 
divine, those pictorial atrocities which periodically 
emerge from an unknown somewhere, and represent 
the l Modes dc Paris' The worship of this hideous fetish 
is the principal source of female degradation. . . . 

" The steel-expanded skirts of one year, and the 
bandaged, legs of the next ; the occipital chignon of 
yesterday, and the frontal forelock of to-day; the in- 
describable Proteus, that ever-changing, monstrous 
or microscopic thing they call a bonnet; the multi- 
tude of useless appendages that overpass the possibil- 
ities of comprehension and change perpetually in 
position, form, and color; that beautiful to-day and 
hideous to-morrow, according to the mandates of an 
invisible, unknown, and irresponsible millinery auto- 
crat, — all conspire to demonstrate that woman of the 
present generation is so enslaved that to entrust her 
with political suffrage would be simply to throw so 
much additional power into the hands of the designing 
demagogue, who would trade upon her instability of 
judgment just as the dressmaker, the draper, the mil- 
liner, the hairdresser, etc., trade upon her now by 



207 

fooling her into the adoption of these perpetual 
-changes of dress, merely for the purpose of compelling 
her to be continually buying the new rubbish that 
they designate ' the lust thing out/ ' the newest 
fashion,' * the latest novelty,' etc. 

" This groveling submission, this cringing, slavish, 
and abject surrender of her own natural taste and in- 
dependent judgment to the fetish of fashion, very 
seriously weakens and degrades the whole character 
of woman. Trifling and contemptible as it is in it- 
self, it is no trifle in its demoralizing results. Char- 
acter is not developed by great occasional events, but 
by the continuous pressure of daily incidents and hab- 
its, and this ever-present eagerness to bow and cringe 
and crawl under the yoke of fashion produces a per- 
manent curvative of the spine of a woman's soul. 

"When women shall have so far emancipated them- 
selves from this tyranny as to select their clothing ac- 
cording to the dictates of common sense, convenience, 
economy, good taste, and artistic elegance ; when they 
choose good, useful, and beautiful dresses, and wear 
them out ; when the fluctuations of their fashions 
present no other changes than those damanded by 
change of season, the variations of age, personal 
peculiarities, the growth of taste, and improvements 
of materials, then they may be credited with sufficient 
stability of judgment and independence of character 
to be entrusted with a share in the government of the 
nation ; and what is far more important, they will be 
respected by each other and b} T the opposite sex, and 
thereby exercise the full force of that moral influence 
which it is their special and highest prerogative to 
wield." 



20S the world's spiritual conquest. 

UNCONSCIOUS INFLUENCE. 
[From "The Standard."] 

3. ' ; Years ago in the capital of one of our States, a 
company of bright, happy girls were sitting about a 
cheerful fire at two o'clock at night, talking over the 
party they had just attended at the Governor's. . . . 
How little they knew or thought at that time 
of the shadows and sorrows that would cross 
their bright pathways, or crush their hearts in the 
near future ! Not fifteen years ago ! So short a time, 
and yet how many sad pages of history could each of 
that group write from her own experience ! 

' We are scattered, we are scattered, 
Though a happy band were we ; 
Some lie beneath the grave-sod 
And some are o'er the sea.' 

" Well, they sat there and discussed the party, the 
beauty of the young ladies, their pretty attire, the 
deportment of the young gentlemen and all their 
bright sayings, the brilliant Polish gentleman who 
played so delightfully on a real Cremona violin ; the 
.elegance of the entertainment, and the hostesses, the 
daughters of the handsome Governor who had given 
them so charming an evening. 

" One of the group never danced, and she had no- 
ticed that evening that her friend and hostess, Blanche 
Kermott, had also refused to dance, which seemed 
strange to all, as she was generally 'on the floor' 
all the evening at every party and sought for contin- 
ually. So Nellie asked : 

" ' Blanche, why didn't you dance to-night ? Are 
you not well? I don't think I ever attended a party 
here before when you were not one of the dancers.' 



THE WORLD'S SPIRITUAL CONQUEST. 209 

" < No, I don't believe you did,' replied Blanche, 
'and I am perfectly well; but I'll tell you why I did 
not dance, and shall surprise you still more, no doubt, 
when I say I hope I have danced for the last time.' 

" * Why, Blanche Kermott, what has come over 
you ?' exclaimed two or three at once. ' If you give 
up dancing, what may we not expect ?' 

" ' You all know Mr. Carletorf, and how attentive 
he was to me all last summer,' said Blanche, ' and 
now again this vacation, and you know what a model 
young man he used to be ! Why, last winter Mr. 
Randall (the pastor) called him his right-hand man in 
church, in prayer-meeting, and Sunday-school, and all 
the college-boys used to say they could not get him to 
do a thing that was out of the way or considered 
questionable by any Christian. He would not smoke 
or dance, play Cards or drink, never attended any of 
the club-parties, or drove out on Sunda}^, or dissipated 
in any way. A year ago Will Green said "if he was 
one of your pious, sawney, meek kind of fellows, they 
wouldn't have cared ; but when the handsomest, most 
gentlemanly, and best-educated young man in the 
city stood out against all these things, it made them 
rnad, and they had tried every way to break down his 
strict principles, but had given it up long ago as a bad 
job.' " And you know he smokes, and drinks, and 
dances now, and people have wondered what influ- 
ence had been strong enough to change him so, when 
he had resisted for so long a time all the gibes, and 
jeers, and unpleasant flings, as well as the persistent 
requests of so many of his companions. And to- 
night I have learned the secret of it all. 

" l On our way to Governor C 's he asked me if 

I would dance with him in the first set, and I don't 

14- 



210 THE world's spiritual conquest. 

know why I should have asked the question, but I 
said, " Mr. Carleton, what induced you to change 
your principles so radically, when you used to be so 
opposed to dancing ? " And what do you suppose he 
said ? He waited a minute, and, calling me by my 
first name (which he has not done since that one sol- 
emn evening when I told him " no "), and with the 
saddest voice I ever heard, said : 

" ' Blanche, 'twas all for love of you ! I was 
principled against it. I am yet. I know I have 
done wrong, and have not only disobeyed that pre- 
cept which used to be my constant motto, " Abstain 
from all appearance of evil," and which still hangs in 
my room, rebuking me every day, but have I am sure 
wounded my Savior by my actions. I will tell you 
how it all came about. "When you told me last sum- 
mer that you had great respect for me, but felt but 
little acquainted, and could not respond to my feel- 
ings, I determined that I must do something to meet 
you more often, so that you might know me better. 
At every party we attended you were always dancing, 
and I never had an opportunity to converse with you, 
and nearly always when I called I would find quite a 
company of our circle at your house, and if there 
"were only eight persons there a dance was proposed ; 
and so everywhere I went I was a sort of outsider, 
and the dancers carried you off captive. When you 
went back to school I went to a dancing-master, pri- 
vately, and took lessons, and before long began to 
dance at some of the parties. Then it was not hard, 
after giving way in one particular, to begin to smoke 
with some of the boys, and before long I even went 
to one of their champagne suppers at the hotel, and 
was carried home drunk. You know all the rest. 



THE WORLD'S SPIRITUAL CONQUEST. 211 

But, Blanche, I tell you honestly, the beginning of 
my stepping aside was all for love of you. You may 
■call me weak ; I was weak ; all men are weak, and 
often very foolish wheri^ in love, for young ladies do 
not realize what power they have over us. If they 
did, they would not encourage us to smoke, or invite 
us to drink on New Year's day, or tempt us in any 
way to do wrong. They can so easily encourage and 
inspire us to do right, and lead us up higher instead 
of dragging us down/ 

" ' Why, girls, I never had such a rebuke in my 
life. I had sometimes thought we were not doing 
right as young Christians to dance and play cards, for 
I did not think that the best people approve of it, 
and as long as they were amusements which the most 
vicious and depraved engaged in so constantly. My 
conscience has once in a while troubled me when I 
have read such texts as the one Mr. Carleton quoted, 
or " keep yourselves unspotted from the world," and 
others like them ; but it never occurred to me that 
my doing wrong (if it was wrong) was influencing 
others. Yet all unconsciously I had been the means 
of his downfall. It seems dreadful to me; I could 
hardly go to the party, and I don't think you wonder 
now that I did not dance. Doesn't Paul say some- 
thing like this, " Let no man put a stumbling-block 
or an occasion to fail in his brother's way," and " It is 
good neither to eat flesh, nor to drink wine, nor any- 
thing whereby thy brother stumbleth, or is offended, 
or is made weak." Now, these verses show that we 
are responsible in some degree for the sins of others, 
and I was a stumbling-block in Mr. Carleton's way, 
and my dancing was the occasion of his falling. That 
is perfectly plain to me, and I have determined never 



.iTl THE WORLD'S SPIRITUAL CONQUEST. 

to dance again, and to try to be more careful of my 
conduct in the future. 

" That little sermon was not lost, for all the group 
promised from that time to abstain from all question- 
able amusements, and strive to be more deserving the 
name of Christian, that their unconscious influence 
might do good rather than evil." 

INDIVIDUAL INFLUENCE. 

BY WILLIAM J. M'CUNE. 

4. " Some years since there lived in the South a 
wealthy young planter, who was greatly given to sports 
of every character, high living, and money-making. 
His most intimate associate in his various excursions,, 
the one who most frequently Enjoyed the hospitality 
of his table and mingled in his mirth, was a young 
clergyman, the pastor of a neighboring church. He 
was intelligent and witty, an adept in the art of social 
intercourse, and the indispensable friend of the gay 
young planter. 

" One day the man of the world was taken sick, 
and, after a brief illness, was regarded by his physi- 
cians as beyond hope, and given up to die. Hi3 wife,, 
in great anxiety, inquired if she should send for his 
clerical friend, to talk and pray with him. < No,'' 
replied the sick man, 6 don't send for him. I enjoyed 
his society when in the midst of health and frivolity,, 
but I don't want to see him now. He mingled too- 
freely in my pleasures for me to esteem his Christian 
character. Call Tom, the hostler. Tom is only an 
ignorant slave-boy, but I believe in his religion, and 
the virtue of his prayers. Often have I overheard 
him praying in the barn, and sometimes praying for 
mo. I have ridiculed his religion, but I never doubted 



THE WORLD'S SPIRITUAL CONQUEST. 213 

his sincerity of heart or purity of life. Tell Tom his 
dying master wants him to come and pray for him.' 
And poor black Tom came tremblingly to the bed- 
side of his master. _In his simple, untutored way, 
he told him of the love and sacrifice of Calvary. He 
opened up to his fading sight the way of the Cross, 
so familiar to his own feet, and prayed fervently that 
he might be saved. 

" The incident illustrates an important truth, great- 
ly disregarded, that every professing Christian is 'con- 
stantly shedding influence for or against the cause of 
religion. No one is so lowly in station as to be desti- 
tute of influence or relieved from responsibility. It is 
not at all probable that Tom, the slave-boy, ever had 
the remotest thought that his life was impressing the 
mind and conscience of his master. His only care 
was to be faithful in the humble sphere he occupied. 
It is the importance of consistency in all the little 
things which make up the bulk of life, which so many 
lose sight of. We do not commend that juniper-tree 
style of religion that throws a shadow over everything 
around it, yet it is an unhappy commentary on any 
Christian life, that it has unfitted its possessor for 
Christian duty at the bed of death." — Michigan Chris- 
tian Advocate. 



CHAPTER H. 

INDISPENSABILITIES CONTINUED. — CHRISTIAN UNANIMITY. 

Having, now, upon the world's conversion to 
Christ, established its possibility, its infinite obliga- 
tion, its infinite importance, in my last I commenced 



214 the world's spiritual conquest. 

three discourses upon how the work must be done, or 
what is indispensable to its accomplishment, stating" 
that one thing indispensable is, especially, gathering- 
with rather than scattering from Christ, or a proper 
conviction on the part of the impenitent, and then what 
is necessary to such a conviction; under this head 
specifying the operation of the Holy Spirit in connec- 
tion with or through the word, his two-edged sword,, 
wielded through consistent Christian conduct, and 
then what is necessary to such conduct — 1, purity; % 
uniformity. 

I again propose, by the aid of the Holy Spirit, to 
continue this part of the subject, dwelling upon the 
indispensability and importance of Christian unanimity* 
The proposition, therefore, for consideration, estab- 
lishment, and improvement in the present and the next 
discourse is the following : 



PROPOSITION III. 



In proportion to Christian unanimity, or so far as 
Christians agree or disagree in both faith and practice, 
is Christian conduct consistent or inconsistent, and a 
means of either saving or ruining the impenitent. 

I am aware that I am here touching upon what 
perhaps by some may be considered forbidden ground, 
since it seems to savor a little of controversy. But 
should there be any such, I shall endeavor to be court- 
eous and to say nothing unnecessarily which will injure 
the feelings of any who may happen to dissent from 
the doctrine advanced. I think, however, that all who 
have heard or shall hear or read what is now being 
said upon the world's conversion to Christ will admit 



THE WORLD'S SPIRITUAL CONQUEST. 215 

that nothing has been affirmed nor will be said to cause 
controversy, but simply to elicit pure gospel truth, to 
glorify God, and to secure the greatest good to the 
largest number. To__ihis end, therefore, let us now 
enter upon a thorough, candid, and impartial investi- 
gation and solution of the proposition which is the 
subject of the present and following chapter. 

Now, since Christian unanimity consists in agree- 
ment or sameness of both faith and practice, and since 
Christian conduct is consistent or inconsistent in pro- 
portion as it is always the same, it follows that Chris- 
tian conduct is consistent or inconsistent in proportion 
to Christian unanimity, or so far as Christians agree or 
disagree in both faith and practice. 

Again: Since Christian conduct is a means of 
either good or harm in proportion to its consistency 
or inconsistency, and consistent or inconsistent so far 
as Christians agree or disagree in both faith and prac- 
tice, it follows that Christian conduct is a means of 
either saving or ruining the impenitent in proportion 
to Christian unanimity. And here a number of iten?s 
will illustrate and establish beyond a doubt the same 
sentiment. 

The principal one and the one all the others con- 
firm is that unchristian dissension is of satanic origin. 
I have no sympathy at all with that theory that 
unchristian disagreement and discord are of divine 
origin. It may perhaps be true that God overrules 
the great evil to a limited amount of good. But from 
the fact that -God overrules evil for good it does not 
follow that he is the author of the evil, for, if he was, 
he alone would be accountable and responsible for its 
terrible tendencies and awful consequences. Now, 



216 the world's spiritual conquest. 

that unchristian dissension is of satanic origin and 
diametrically opposed to God's will is especially — 

First. Evident from the Scriptures. If nowhere 
else, conclusively evident — 

1st. From that part of the Lord's prayer where it 
says, " Thy will be done in earth as it is in heaven." 
(Matt, vi, 10.) Granting, now, that God's will is done 
in heaven, and that it is his will that no disagreement 
nor discord should be there, and that he would have 
his will. done "in earth as it is in heaven," it is cer- 
tainly admitted that all unchristian disagreement and 
discord are both directly opposed to God's will and of 
satanic origin, because such is the origin of every 
thing thus opposed to God's will. 

2d. The same is equally evident from the Savior's 
language, where, after praying for his apostles, he said : 
" Neither pray I for these alone, but for them also, that 
believe on me through their word, that they all may 
be one as thou, Father, art in me and I in thee ; that 
they also may be one in us, that the world may be- 
lieve that thou hast sent me." (John xvii, 21, 22.) 
Here is established not only that unchristian dissen- 
sion is directly opposed to God's will and of satanic 
origin, but that faith in Christ is either promoted or 
diminished, and thereby the impenitent either saved 
or lost, in proportion to Christian unanimity. For 
note : 1.) Who are referred to — " them that believe" on 
Christ through the word of the apostles. 2.) What 
the Savior asked in their behalf — "that they all may 
be one as" he and the Father are one; that is, that 
the same unanimity or agreement, love and harmony 
might exist among all Christians which existed be- 
tween Christ and the Father, which in every respect 



THE WORLD'S SPIRITUAL CONQUEST. 217 

was absolutely perfect, and which, too, did at first act- 
ual ly exist among primitive Christians ; for, in speaking 
of the church at Jerusalem, it says " the multitude of 
them that believed were, of one heart and one soul." 
(Acts iv, 32.) Mark especially the expression " of 
one soul," as well as "of one heart" — referring, doubt- 
less, to the intellectual as well as to the emotional na- 
ture, and thus showing not only a perfect agreement in 
both faith and practice, but in both sympathy and af- 
fection. Now, that such is God's will concerning 
Christian unanimity or agreement, love and har- 
mony — 

3d. Is further evident from very many other 
scripture passages, among which — excepting the 
italics — are the following : " Now the God of pa- 
tience and consolation grant you to be like minded 
one towards another, according to Christ Jesus." 
(Rom. xv, 15.) i " That ye may with one mind and 
one mouth glorify God, the Father of our Lord Jesus 
Christ." (Verse 6.) " Be perfect, be of good comfort, 
be of one mind, live in peace." (1 Cor. xiii, 11.) 
" I, therefore, the prisoner of the Lord, beseech you 
that ye walk worthy of the vocation wherewith ye 
are called, endeavoring to keep the unity of the spirit 
in the bond of peace" (Eph. iv, 1, 3.) " That ye 
stand fast in one spirit, with one mind, striving together 
fot the faith of the gospel." (Eph. i, 4.) " If there 
be, therefore, any consolation in Christ, if any com- 
fort of love, if any fellowship of the Spirit, if any 
bowels and mercies, fulfill ye my joy, that ye be 
like minded, having the same love, being of one accord, 
of one mind" (Phil, ii, 1, 2.) " Nevertheless, whereto 
we have already attained, let us walk by the same rule, 
Jot us mind the same thing" (Phil, iii, 16.) Thus 



218 

much the hortatory and indirect prohibition of un- 
christian dissension. 

Now for the direct, unequivocal, and positive pro- 
hibition : " Now I beseech you, brethren, mark them 
which cause divisions and offences contrary to the doc- 
trine which ye have learned, and avoid them, for they 
that are such serve not our Lord Jesus Christ, but 
their own belly, and, by good words and fair speeches, 
deceive the hearts of the simple." (Rom. xvi, 17.) 
How very true that it is the simple-hearted, or the 
unwise, who are gotten into and also kept in such a 
condition. Again: "Now I beseech you, brethren, 
by the name of our Lord Jesus Christ, that ye all 
speak the same thing" ; of course, not in any sense 
disagreeing, contradicting, and thus advocating oppo- 
site spiritual doctrines. " And that there be no divis- 
ions among you." And at the same time the one who 
gave these instructions cause those divisions, thus 
making them — as some suppose — providential rather 
than satanic ? What nonsense ! " But that ye be per- 
fectly joined together in the same mind and in same judg- 
ment." (I Cor. i, 10.) Of course, not of different 
minds and different judgments, as it was then and is 
now, but that there be a perfect unanimity or agree- 
ment not only in sentiment, but especially in love r 
preaching, and practice. Now for the occasion of 
this instruction : " For it hath been declared unto me 
of you, my brethren, that there are contentions among 
you. Now, this I say, that every one of you saith,. 
I am of Paul, and I of Apollos, and / of Cephas, and 
I of Christ" Then he asks, "Is Christ divided?" 
(verse 11) implying by that question that since Christ 
is not divided, neither should they nor any other 
Christians be divided; nor should there be any refer- 



THE WORLD'S SPIRITUAL CONQUEST. 219 

ence whatever to any one as authority except to 
Christ. But, since it was not thus, he charges them 
with carnality : " Ye are yet carnal ; for whereas there 
is among you envying, and strife, and divisions, are ye 
not carnal and walk as men?" (iii, 3.) Mark, not 
as Christians, but " as men," or the impenitent, while 
they were thus disagreeing, envious, striving, and 
divided. If the above, and very many other and sim- 
ilar passages, do not prove positively that unchristian 
dissension is diametrically opposed to God's will and 
of satanic origin, the Scriptures teach nothing at all. 
Second. Unchristian dissension can be shown to 
be just as irrational as it is unscriptural. Keason 
itself shows that it is impossible for two to differ and 
both be right wherein they disagree, for contradictory 
propositions can not both be true; and hence wherein 
Christians disagree and contradict each other, one or 
both must be wrong. Now, it is possible for two to 
diner and both to be wrong wherein they dis- 
agree, but it is impossible for two to differ and both 
to be right wherein they disagree. For instance, it 
could be assumed that a certain ordinance consists in 
such an element or such an act, and then two could 
differ in regard to it, the one contending that it is 
something more, the other that it is something less, 
but both be wrong; for the ordinance might possibly 
consist in something wholly different from either 
assumption. Such, now, is especially true with 
respect to Church ordinances and polity, concerning 
which Christians differ so much and so widely. And 
thus they disagree and flatly contradict each other 
upon the same point. But is it possible for each and 
all these opposite and conflicting sentiments to be 
correct ; that is, when one says it is true or right, 



220 the world's spiritual conquest. 

and the other that it is false or wrong ? Can it be both ? 
Certainly not, any more than white can be black, or 
light darkness. And hence, wherein Christians differ 
or disagree in faith and practice, one or both must 
be wrong. There are but the two, truth and error; 
and hence every one must necessarily hold to either 
the one or the other. For instance, God says the same 
thing to every one ; he means the same thing to every 
one. And hence, if every one finds out what God 
means from what he says, he has got the same thing, 
and all agree perfectly. And hence, if two or more 
disagree about what God says, some one, or all, cer- 
tainly misunderstands God, and must be wrong. 
There is no alternative ; consequently, it is impossible 
for Christians to differ and all to be right wherein 
they disagree. And hence, if they differ or disagree 
in faith and practice, some one, or all, must necessa- 
rily be wrong, and entertaining and advocating errone- 
ous sentiments, and thus perverting gospel truth and 
subverting the principles of Christianity, and substi- 
tuting in their stead the elements of paganism. A 
terrible position and operation ! unavoidable, how- 
ever, in proportion to unchristian disagreement. 
Consequently, to suppose and contend, as many do, 
that unchristian dissension is better and tends to 
more good than would Christian unanimity, is vir- 
tually assuming that paganism is preferable to Chris- 
tianity, because it is putting the possession and dif- 
fusion of erroneous sentiment, which is the essence of 
paganism, above gospel truth, which is the substance 
of Christianity. 

In fact, unchristian dissension tends to subvert 
every Christian grace and gospel principle, and to worse 
than waste Zion's resources, depopulating heaven, and 



THE WORLD'S SPIRITUAL CONQUEST. 221 

increasing the inhabitants of darkness and eternal 
despair. True, this is a broad assertion, but never- 
theless it can very easily be sustained. 

1st. Unchristian dissension tends to subvert the 
law of love, which the Savior, by way of eminence, 
styles the new commandment. Said he: "A new 
commandment I give unto you, that ye love one 
another." " Ye are my friends, if ye do whatsoever 
I command you." " These things I command you, 
that ye love one another." Not simply in word 
either, but " in deed and in truth." I think all will 
admit that not only at the present time, but always 
and everywhere, there is and always has been 
altogether too much love simply " in word," and very 
much too little " in deed and in truth." Now, the 
term dissension itself represents a state of things en- 
tirely incompatible with the law of love, for love 
tends to unite, to bind together, and to promote love, 
sympathy, agreement, and harmony; but dissension 
tends to disagreement, dislike, discord, and division. 
The one fosters everything agreeable, elevating, and 
beneficial ; the other everything repulsive, degrading, 
and injurious. Nor is there a single exception to this 
rule, in the sense in which the terms love and dissen- 
sion are now being used. And here, once for all, let 
it be distinctly understood and remembered, too, that 
the term dissension is here used in the sense of dissent- 
ing from the truth ; or, in its malignant and blight- 
ing signification, a sense, too, in which it is now per- 
fectly applicable, and has been from the first schism 
in the Church until the present time. And hence, to 
contend, as some do, that unchristian dissension is 
necessary to the preservation and perpetuity of gospel 
truth is virtually assuming that erroneous sentiment 



222 the world's spiritual conquest. 

is necessary to a true faith — that is, that darkness is 
necessary to light, and corruption to purity; than 
which nothing can be more false and absurd. 

If, now, it be true, as it really is, that unchristian 
dissension fosters every thing repulsive, degrading, 
and injurious, certainly it tends to subvert the law 
of love; for love is the opposite, including everything 
attractive and ennobling, and " worketh no ill to the 
neighbor." Now, that such is the nature of improper 
Christian dissension is sufficiently evident from its 
results. To dissent is to differ with or from; and thus 
for nearly eighteen hundred years Christians have 
been differing with and from one another, resulting in 
a vast amount of disagreement, dislike, discord, and 
division, as well as very many other similar or kindred 
evils. Behold the Christian world. Observe the 
vast number of different divisions and denominations, 
and the discord consequent upon such a state of 
things. Like, for instance, an army within itself 
belligerent, divided up into factions and fortitied, two 
guns pointed at each other and one at the enemy — 
firing away, each thus trying to overcome the other, 
and at the same time to conquer the foe ; the enemy 
all the time laughing at the inefficiency of the whole, 
on account of such discord. "What prospect of success 
under such circumstances ? None in the least. In- 
deed, analogy itself, if nothing else, shows the awful 
inconsistency, irrationality, and disastrous conse- 
quences of unchristian dissension. 

Now, enter upon a close and careful examination 
of the nature and tendency of such a state of things. 
What are the results ? Dare any say, " no harm 
"ill to the neighbor"? Do they generally, if ever, full 
the scripture where it says, "Look not every man 



THE WORLD'S SPIRITUAL CONQUEST. 22o 

his own things, but every man also on the things of 
others "? " Let no man seek his own, hut every man 
another's wealth " ? The substance of which is to 
desire and seek the welfare of others, and thus each 
do what can be done to aid in building up the other. 
" Not quite that way," says one denomination ; " it 
would be against nature, because it is not at all 
natural for one to work against his own interests, 
and this would be done should such a course be pur- 
sued ; for, if I should try as hard to build up another 
denomination as myself, I would very soon be no 
denomination at all, because the other denominations 
would take all my good wishes and efforts without 
reciprocity or returning the favor. If all would do 
so, I would have no objection, and would fall in with 
the rest; but since it is not so, nor ever has been 
thus, I fear to take the lead in the matter lest I be 
the first and the last, and thereby lose my identity 
entirely." 

Now, there is very much good sense in that kind 
of reasoning, for thus, in the past, has one denomina- 
tion been waiting, and is now waiting for the other; 
nor has any such thing ever occurred on the part of 
either. Further says that same denomination : 
"Wherein others differ from me, they are wrong; 
and hence to build them up would be building up 
the bulwarks of Satan rather than the cause of Christ, 
which would be no advantage to them nor any one 
else, but an injury to all." Hence, you perceive, for 
one denomination not to do what it can to build up 
and establish another is a matter of conscience as well 
as that of expediency. Neither can I, nor any one 
else, conceive how one denomination could conscien- 
tious! v do all within its power to build up and estab- 



224 THE world's spiritual conquest. 

lish another, for wherein they differ each considers 
the other wrong, and naturally thinks and feels that 
thus far it would be wrong even to encourage, much 
more to aid in building each other up ; which, in fact^ 
amounts to the conviction, right or wrong, that it 
is much more proper to tear each other down than 
to aid in building each other up. This, too, is the 
principle upon which, to a greater or less extent, all 
the different denominations have in the past been 
acting, and will continue to act, too, so long as they 
have an identity ; because to take an opposite course 
would not only subvert the principles, but destroy 
the very elements necessary to their existence. If 
any doubt this, they can be convinced by referring to 
and believing historical facts and observing what is 
passing around them. 

In the reference and observation, -however, all will 
find that though the down-pulling is very uniform with 
respect to principle, yet it is rather multiform in regard 
to operation. There is not a single denomination but 
that, in various ways, has been endeavoring and is 
now endeavoring to undermine and overthrow all the 
others. Yet the course pursued by each is frequently 
very different. 

One, knowing from actual, direct, thorough, and 
impartial investigation that its faith and practice are 
both correct, and can endure the severest gospel test, 
may disdain any except an upright, honorable, and 
Christian course, believing that the plain, pointed, and 
impartial advocacy of gospel truth is the most speedy 
and surest way to remove all error, and to secure 
and preserve, intact and upon a firm basis, all the 
interests of Zion. 

Another, however, in addition to the principle oi 



v THE WORLD'S SPIRITUAL CONQUEST. 225 

down-pulling — adopting and putting into practice the 
sentiment that the end will justify the means — may 
stoop to a little petty, mean, and secret intriguing, and 
hypocritical flattery aniUslanclerous misrepresentation. 

While another, still more unprincipled and reckless,, 
adopting an intolerant spirit, may put their appoint- 
ments upon other appointments, closing up against 
other denominations, school and meeting houses and 
all other places of worship under their control, and 
also frequently persecuting to the death all others dif- 
fering with them — haling men, women, and children 
to prison, the stake, and a martyr's grave, and thus 
flooding the earth with the blood of the saints. 

What a vast amount of hypocritical flattery, slan- 
derous misrepresentation, and low, mean, secret, and 
unholy intriguing, as well as opposition and blood- 
shed, has occurred in connection with unchristian 
dissension. Probably there has never been a commu- 
nity where some one or other of the different evils 
enumerated has not existed. To deny, therefore, 
that such has been the course of some, if not all the 
different denominations, would be denying not only a 
vast number of historical facts, but one's own eye- 
sight and hearing. For who is there who has not 
both seen and heard, and especially read, of such, 
things in connection with unchristian dissension ? 

True, there has always been and doubtless there 
will always continue to be a class, however large or 
small the number, who, though differing with others, 
are yet too pure and noble to stoop to anything mean 
or unchristian to extend and establish their own senti- 
ments. But it is equally true that in connection with 
the different denominations there are very many of a 
different character. Nor will the exception either set 

15— 



226 the world's spiritual conquest. 

aside nor destroy the general rule. Though some may 
do it properly, and others improperly, yet the principle 
of operation is about the same — which is, to under- 
mine and overthrow rather than to build up and 
establish. Nor shall I deny that this, to a certain 
extent, is right ; for it has not been asserted that all 
kinds of Christian dissension are wrong, and hence it 
is proper to make an exception. And here it may be 
noted that there are two kinds of Christian dissension : 
one from truth to error, the other from error to truth, 
the latter of which is right and the only one that 
should ever have existed. Certainly it is perfectly 
right for all to dissent from error, and do what can be 
done lawfully to remove all error and establish the 
truth; but at the same time, this admission proves 
nothing in favor of dissenting from the truth — the 
kind of dissension we are now dwelling upon, and 
which, too, embraces nearly,- or quite, every con- 
ceivable evil. 

It tends to irritate, to dishearten, to injure, and to 
defeat those battling for the truth, and thus to beget 
within them even a spirit and a state of feeling not at 
all consistent with the law of love. 

1. We all know that contradiction and opposition 
-are both naturally very irritating, especially if there 
be an impression that they are to the right rather 
than to the wrong. Probably nothing is more irritat- 
ing and disgusting to an honest heart and correct mind 
than dissent from and opposition to gospel truth by 
those pretending to be its friends. But this same 
irritation and disgust may be shared in by those whose 
hearts are honest and heads are wrong, because de- 
ceived in regard to their sentiments. And thus, by 
dissent and opposition the members of the different 



THE WORLD'S SPIRITUAL CONQUEST. 227 

denominations are constantly irritating and disgusting 
each other. Now, does irritation and disgust tend to 
promote love and harmony? The opposite — the sub- 
version of the law of love. 

2. So far as Christians dissent from and oppose 
one another, each is disheartened in his work, for 
wherein they differ one denies what the other affirms, 
and pulls up what the other has planted, and thus, by 
mutual dissent and opposition, rendering useless each 
other's efforts to establish the truth and advance 
Christ's cause. This, now, is terribly disheartening. 

3. It is awfully injurious. True, those dissenting 
from error and doing what they can to establish the 
truth are indulging in nothing which will injure any 
one. But those dissenting from the truth are indulg- 
ing in what is an injury to all — not only to themselves, 
but to others also. 

1.) It is a great injury to themselves, because — 
(1.) It tends to bring upon them condemnation and 
punishment ; for, so far as one dissents from the truth, 
he dishonors God and ruins souls, because thus far he 
represents God's word as false, has his own light 
darkness, and leads others astray. This, now, tends 
to enrage God and to bring condemnation and pun- 
ishment upon those who thus indulge. And even, 
too, where it is done ignorantly, for " that servant 
who knew not, and did commit things worthy of 
stripes, shall be beaten." Much more the one who 
understands. 

(2.) It is a great injury to their reputation; for, 
so far as a professing Christian dissents from the truth, 
he embraces and advocates what is false, which im- 
plies that he is either foolish or dishonest — that is, 



228 the world's spiritual conquest. 

either knowing too little to understand what is true, 
or intending to assert what he knows to be false, 
either of which, in the estimation of the wise and 
pious, is a great injury to his reputation. For so far 
as one is perceived to pin his faith to another man's 
sleeve, or to pretend to know what he does not under- 
stand — as is the case in all false sentiments and asser- 
tions — thus far he shows a want of good sense and 
lowers himself in the estimation of the wise ; espe- 
cially so far as one seems to deny what he pretends to 
believe — as is the case in denying what is admitted — 
does he show a want of integrity and lower himself in 
the estimation of the pious. In proportion, therefore, 
as a Christian dissents from the truth is his reputa- 
tion injured, for thus far is he lowered in the estima- 
tion of the wise and the pious. 

(3.) This, again, is a great injury to his good influ- 
ence; for so far as the Christian's reputation for 
wisdom and integrity is lowered in the estimation of 
the wise and pious, thus far he can have no beneficial 
influence. In proportion, therefore, as a Christian 
dissents from the truth, not only does he injure his 
reputation, but he can have no good influence. 

(4.) This, again, is a great injury to his feelings 
and enjoyment; for so far as one finds himself *ne^ 
lected and forsaken by the wise and the pious and cai 
have no beneficial influence, he feels irritated and d( 
graded, and in proportion to his sense of irritation an< 
degradation is his enjoyment destroyed. In propoi 
tion, therefore, as one is neglected and forsaken, and cai 
have no beneficial influence, is he made miserable. Ii 
proportion, therefore, as a Christian dissents from th< 
truth is it an injury not only to the cause of Chrisl 






THE WORLD'S SPIRITUAL CONQUEST. 229 

to his reputation and influence, but to his feelings and 
enjoyment. Consequently, to dissent from the truth 
is a great injury to the one thus dissenting. 

4.) It is a great injury to others. Though dis- 
senting from error and asserting what is true will 
injure no one, yet to dissent from the truth and 
to assert what is false is an injury not only to the 
cause of Christ, to the impenitent, and to one's self, 
but to those battling for the truth. Because assert- 
ing what is false is denying what is true, and hence 
so far as those who assert what is false are believed, 
thus far those contending for the truth are discred- 
ited. And so far as those contending for the truth are 
discredited, thus far it is believed that they are either 
foolish or dishonest — that is, either knowing too little 
to understand what is true, or intending to assert 
what they know to be false, eitHer of which, in the 
estimation of those viewing them in such a light, is a 
great injury not only to their reputation and influence, 
but to their feelings and enjoyment. In proportion, 
therefore, as professing Christians dissent from the 
truth and embrace and advocate what is false, as well 
as to themselves it is a great injury to others. 

4. This tends to defeat each in what is under- 
taken for good. For wherein Christians differ and 
contradict each other, the good influence of both is 
destroyed, and nothing at all effected except evil ; be- 
cause if no good is accomplished, evil is promoted and 
has the ascendency. Consequently, unchristian dis- 
sension tends not only to irritate, to dishearten, and 
to injure, but to defeat what is undertaken for good. 

5. This tends to create a spirit and a state of 
feeling not at all consistent with the law of love. 
For so far as one is irritated, disheartened, injured, 



230 ^he world's spiritual conquest. 

and defeated in what he undertakes for good, he dis- 
likes it, and naturally feels hard towards those who 
are the cause of it. Especially is this the case if there 
be a supposition and impression that the opposition 
is to the right rather than to the wrong, a supposi- 
tion and impression shared in to a greater or less 
extent by the entire membership of the different 
denominations. Even those who are wrong think 
those who are right to be wrong, and contending for 
error instead of truth ; and thus wherein they differ 
each thinks the other wrong, and that his opposition 
is irrational, unkind, and unjust, and thus far natur- 
ally entertain and express a dislike and hard feelings 
towards each other. Now, that this is so is doubtless 
sufficiently evident without further argument or illus- 
tration, because all, from both observation as well as 
experience, know that such is verily the fact. 

Thus far, then, we are unable to say, " no harm " 
or " ill to the neighbor." Thus far, then, no one can 
truthfully affirm that unchristian dissension does not 
tend to subvert the law of love. And if subverted in 
one respect, subverted in every respect, for dislike to 
man begets dislike to G-od; and here, in the language 
of the Holy Spirit, we may state and inquire : " If a 
man say, ' I love G-od,' and hateth his brother, he is a 
liar ; for he that loveth not his brother, whom he hath 
seen, how can he love God, whom he hath not seen ? "* 
Impossible. Consequently, if the law of love be sub- 
verted w T ith respect to man with man, it is also sub- 
verted with respect to man with his Maker ; and sub- 
verted in both respects, away goes every other Chris- 
tian grace and gospel principle. For upon love to 
G-od and to man " hang all the law and the proph- 
ets." How very appropriate, therefore, the language 



THE WORLD'S SPIRITUAL CONQUEST. 231 

of the Holy Spirit, where, in speaking of unchristian 
dissension, he says: "Whereas there is among you 
envying, and strife, and divisions." 

And here, as a further illustration of this point, we 
will now note in detainTnumber of the other almost 
innumerable evils of unchristian dissension. 

1. One is that it tends to unholy selfishness, and 
thus to pervert the law of benevolence. It causes 
benevolent acts, like worldly charit}^, to begin at home, 
to end at home, and thus to center in self. The gospel 
and the law of love say, " You and yours, and what 
can I do for you?" etc., but sectarianism, caused by 
unchristian dissension, says, " Me and mine, and what 
can you do for me and my church ? " etc. If any 
doubt this, let them listen to the conversation of 
church-members, and note the money solicitations, 
contributions, and applications. Now, the members 
of the different denominations, and frequently of the 
same denomination, are often heard to say very much 
about each other — but in what way? for or against? 
Scarcely one word in each other's favor ; about every 
word in detraction, rather than recommendation; 
every good word for self and every evil word fior the 
other. So, too, with respect to the money solicita- 
tions, contributions, and applications. Mu \h money 
is frequently solicited, contributed, and applied by the 
different denominations — but for what purpose? to 
build each other up ? Generally, if not always, to tear 
each other down. True, after much solicitation, one 
denomination will occasionally aid another in some 
way, but the very denomination assisted, after securing 
its wants and the ascendency, will sometimes refuse 
utterly to aid the other by which itself has been 
assisted, and that, too, even after faithfully promising 



232 the world's spiritual conquest. 

to do so, if thus desired, which is terribly dishonest as 
well as awfully selfish. But understand me, I am not 
here speaking of the propriety or the impropriety in 
the case, but simply of the facts, to illustrate and 
establish the point that unchristian dissension does 
actually tend to unholy selfishness, and thus to subvert 
the Christian grace and gospel law of benevolence. 
Doubtless all will admit that speaking in favor of, 
soliciting for, and applying contributed money to one's 
self, unless done with a proper spirit and in a proper 
way, tends to unholy selfishness, and that all this is 
true of the different denominations, and hence that 
nothing more need be said to show that unchristian 
dissension does actually tend to unholy selfishness, 
and thus to subvert the law of benevolence. 

% It tends to envy and jealousy. Jealousy is 
defined, " suspicious, apprehensive of rivalship " ; 
envy, " grieving at another's good." How very appro- 
priate to the different denominations ! for each, want- 
ing all itself, is naturally suspicious, and fears that the 
other will gain * the ascendency, and grieves at its 
prosperity and upbuilding, and rejoices at its adversity 
and downfall. That this is so is evident from the sad 
countenance, the bitter words, and the unchristian acts 
of many of the members of the different denomina- 
tions towards each other. To deny it, therefore, 
would be denying one's own eye-sight and hearing. If 
any doubt it, let them listen and observe when they 
hear the members of one denomination talking about 
another. If the denomination which is the subject of 
remark be in the ascendency and still prospering, 
what a grievous dissatisfaction will be seen in the 
countenance and expressed in the words, showing un- 
mistakably the envy of the soul; but if it be inferior 



THE WORLD'S SPIRITUAL CONQUEST. 233 

■and still declining, what a smiling and joyous satisfac- 
tion will be manifest in both look and word, showing 
unmistakably the exultation and secret delight at the 
other's adversity and overthrow. All know that this 
is so, and that the Holy Spirit made no mistake, nor 
at all misrepresented, when he used the term " envying " 
to represent the state of feeling existing among those 
differing upon the all-important subject of Christianity. 

3. Unchristian dissension tends to " strife and vain- 
glory." Envy and jealousy can not operate very long 
without producing their results, which are strife and 
vainglory. Indeed, no one will envy or grieve very 
long over the prosperity and superiority of another 
without endeavoring in some way to come up to the 
rival, if not to surpass him. So, with respect to the 
different denominations, when one gains the ascend- 
ency, the others will not envy or grieve very long 
without endeavoring in some way to come up to, and 
even to surpass the rival. True, the course pursued 
by each may be very different, while the principle of 
operation is about the same. 

One disdaining everything unchristian — as is al- 
ways the case with those who are right — may take 
none but a kind, upright, and honorable course, 
endeavoring in various ways, indirectly, to gain and to 
retain the ascendency; not, however, like others, 
merely for the sake of the ascendency, but for the 
sake of Christ. This, now, is perfectly proper, pro- 
vided the "zeal be according to knowledge," for, 
avoiding all excesses, it is not only imperative duty, 
but perfectly right, to " strive earnestly for the faith 
once delivered to the saints." But though the indi- 
rect, other things being equal, is the proper course to 



234 the world's spiritual conquest. 

gain and to retain the ascendency, yet there are- 
various modifications of even said course. 

One — as has already been intimated — is the kind, 
upright, and honorable disdaining of everything un- 
christian, including a proper object, spirit, and course 
of procedure, because doing " all things with an eye 
single to God's glory." This, I again repeat, is not 
only duty, but perfectly right. 

Another, however, though better than the worst, 
yet not just what it should be, because it savors too 
much of nomology, appearances, and vainglorying. 
Its object, spirit, and course of procedure are all very 
objectionable. Its object and spirit are altogether too 
much for merely the ascendency. It would have &. 
name in the w^orld. It would not be considered in- 
ferior to any. It would have it said that its meeting- 
house is the best, its congregation the largest, its choir 
the finest, its membership the most numerous and 
wealthy, its pastor the most learned and eloquent ; 
in short, it would be considered and called the largest, 
the most wealthy, and grandest denomination on earth. 
To this end it carries on its observations and opera- 
tions. It first carefully notes the size and style of other 
meeting-houses, especially the height of the steeple- 
Then it will proceed either to remodel or to build, tak- 
ing good care, however, to have its house a few feet 
longer, wider, and higher, especially that its steeple is 
an inch or two taller, so that at least it can be said 
that it has the highest steeple in town. And then, 
instead of showing forth its piety and zeal by faith 
and good works, it will boast of its fine meeting-house, 
its eloquent pastor, its large congregation, its charm- 
ing choir, and perhaps its numerous, wealthy, and fash- 



THE WORLD'S SPIRITUAL CONQUEST. 235 

ionable membership, and other such externals and fine 
appearances ; and, at the same time, even frequently! 
laughing at the supposed inferiority or poverty and 
plainness of others. This, however, will^not go on] 
very long before those~~laughed at and crowed over,i 
provoked to envy and jealousy by such conduct, will 
themselves conclude to remodel or to build. Accord- 
ingly they win proceed, if not said in so many words,, 
with the intention at least to surpass the rival in 
external grandeur; in which, if they succeed, then they 
will boast. And the rival outrivaled, to keep the as- 
cendency, will doubtless conclude to remodel or to- 
build again. And then the others in turn, for the same 
purpose, will do the same. Indeed, what vast sums of 
money have been worse than wasted by means of such, 
denominational rivalship ; and thus the different 
denominations, instead of doing what they can by 
humility, piety, and love to provoke each other to- 
more zeal for Christ and souls, are frequently arousing 
one another to envy and jealousy by strife and vain- 
glory. Thus much upon the indirect method of gaining 
and retaining the ascendency. 

Again : There is what may be called the direct 
method; that is, by intrigue, treachery, and misrep- 
resentation, the one denomination try to gain and 
to retain the ascendency by building itself upon the 
ruins of all the others. What a vast amount of harm 
some have done themselves as well as others, and es- 
pecially the cause of Christ, by such a spirit and course 
of procedure. 

And here could be mentioned many other such 
things as arising from unchristian dissension ; but 
enough. Doubtless enough has now been said and 
facts enough mentioned to convince any rational mind 



236 the world's spiritual conquest. 

that unchristian dissension tends not only to. subvert 
every Christian grace and gospel principle, but to fos- 
ter and cultivate in their stead selfishness, and pride, 
and bickering, and backbiting, and slandering, and 
envy, and jealousy, and strife, and vainglory, and 
.almost every other evil propensity imaginable. Alas, 
alas ! that such a state of things should exist in the 
Christian community. But so it is. How long be- 
fore there shall be a mighty reformation not only in 
this respect but in very many others ? Not until 
Christians, laying aside all prejudice, are willing to 
forego the pleasure of their own notions, preferences, 
and fancies, and adhere strictly and exclusively to the 
truth as it is in Christ. And may the time not be 
-distant when such shall be the fact, and when the 
forces of light — not only agreeing, loving, and harmo- 
nizing perfectly, and thus united and combined, but 
understanding and using the only means adapted to the 
end — shall arise and resist, and, under God, overcome 
the powers of darkness, and thus speedily consummate 
the ultimate, the complete, and the glorious triumphs 
of the Redeemer's kingdom throughout the world. 



CHAPTER III. 

CHRISTIAN unanimity continued — UNCHRISTIAN dissen- 
sion A SATANIC STRATAGEM TO DEFEAT CHRIST'S 
CAUSE, AND THUS RUIN SOULS — THE OBJECT OF CHRIS- 
TIAN UNANIMITY. 

In my last, upon the indispensability and impor- 
tance of Christian unanimity, I presented for consider- 
ation and establishment the following proposition : 
In proportion to Christian unanimity, or so far as 



THE WORLD'S SPIRITUAL CONQUEST. 237 

Christians agree or disagree in both faith and practice,, 
is Christian conduct consistent or inconsistent, and a 
means of either saving or ruining the impenitent. 
Stating that there arc_ajnumber of items which prove 
positively and conclusively the same, among which,, 
the principal one, and the one all the others confirm, 
is that unchristian dissension is of satanic origin, 
because diametrically opposed to God's will. 1st. 
Evident from the Scriptures; under this head spec- 
ifying a large number of passages. 2d. Evident 
from the fact that unchristian dissension can be 
shown to be just as irrational as it is unscriptural, for 
Christians can not differ and all be right wherein 
they disagree, because contradictory propositions can 
not both be true. Further, God says the same thing 
to every one ; he means the same thing to every one. 
And hence, if every one finds out what God means 
from what he says, all have the same thing and agree 
perfectly. And hence, if two Christians disagree 
concerning the Scriptures, one or both certainly mis- 
understand God and must be wrong, and perverting 
gospel truth and subverting the principles of Chris- 
tianity, and substituting in their stead the elements 
of paganism. In fact, unchristian dissension tending 
to subvert every Christian grace and gospel principle, 
to worse than waste Zion's resources, depopulating 
heaven and increasing the inhabitants of darkness and 
eternal despair; because tending to subvert the law of 
love and benevolence, and to cultivate in their stead 
unholy selfishness, envy, jealousy, strife, and vain- 
glory, and almost every other evil propensity imagin- 
able. I again propose, by the aid of the Holy Spirit, 
to continue this part of the subject, dwelling not only 
on the object of Christian unanimity, but — 



238 the world's spiritual conquest. 

Third. On the fact that unchristian dissension is 
a satanic device or stratagem to defeat Christ's cause, 
and thus ruin souls. Satan, always very observing 
and a very apt scholar, perceived that if Christians 
continued as they commenced — that is, perfectly 
agreed, loving, and united — he would very soon 
he driven not only from Jerusalem, but from every 
other part of the world. This, in his estimation, 
would never do. To prevent this, therefore, he 
accordingly cast about, and, after much deep and 
anxious thought and many expedients occurring to 
mind, he finally decided that persecution would be 
the best method to divide and scatter the Church. 
He accordingly got up " a great persecution against 
the church which was at Jerusalem, and they were 
all scattered abroad, except the apostles." But how 
in the name of common sense he succeeded in scatter- 
ing the church and at the same time retaining the 
apostles is beyond my comprehension. Yet it seems 
that he actually did so, doubtless supposing that the 
leaders without the forces could do nothing, and the 
forces without the leaders could do nothing. But 
Tiow terribly chagrined and disappointed when, on 
the contrary, he found that, unlike modern Christians, 
each of the leaders retained and each of the forces 
scattered was a host within himself — one chasing a 
thousand and two putting ten thousand to flight ; for 
wherever they were or wherever they went, they 
would as faithful witnesses testify of and for Christ, 
and thus by means of their preaching, and especially 
their practice, converts and churches were multiplied 
all over the land. This, doubtless, was wholly unex- 
pected on the part of Satan, for his object in the per- 
secution was very different. Instead of a glorious 



THE WORLD'S SPIRITUAL CONQUEST. 239 

Christian triumph, he intended the same as an igno- 
minious defeat. But it had proved the former rather 
than the' latter, and now what should he do ? Of 
course not get disheartened, though defeated at every 
point. Doubtless the I5evil considered his persecuting 
scheme a terrible blunder, and was very much per- 
plexed to know how to retrieve his losses. But 
unlike many with respect to good, and never dis- 
heartened in his work of evil, and very prolific in 
expedients, he tacked about and commenced anew 
his observations and operations. But what to do 
next was the perplexing question. Kecalling to mind, 
however, the disastrous consequences of social, civil, 
and military discord, he finally decided on unchris- 
tian dissension as his next expedient. But where 
should he commence ? At the weakest point, of 
course, which doubtless at that time was Corinth, one 
of the most dissolute of the Grecian cities, and where 
was one of the weakest, the most foolish and imper- 
fect of the Christian churches, carnality for the most 
part having the ascendency. At that point, there- 
fore, Satan first set and sprung the trap, which from 
that time until the present has, to his great delight, 
been working like a charm. 

It consisted in diverting Christian attention and 
affection from Christ to man, in view of combining 
the whole Church and the world against Christ and 
his cause, and thus secure to himself all the advan- 
tages of a consolidated power, arising from a perfect 
unanimity in both faith and practice on the part of 
the whole. True, this was a very bold, sagacious, 
and complicated scheme ; and with what success it 
has been carried out, history and the past and present 
condition of the Christian world must answer. 



240 

And here, doubtless, it may be affirmed that 
scarcely any other satanic stratagem or device ever 
availed more for harm than unchristian dissension; 
for though it be true that Satan has never yet fully 
realized what he intended and anticipated by it, yet 
it is equally true, as the sequel will show, that at times 
since its introduction he has come very near to it, for 
what was true of the church in Corinth at first has 
been true of a large proportion of professing Chris- 
tians since then. From what is said of that churchy 
it seems that only a small minority of it continued to 
adhere strictly to Christ, while the many were for 
Paul, Apollos, and Cephas. And thus from that time 
until the present, a large majority of professing Chris- 
tians have been so unwise and carnal as either in part 
or in whole to accept of man as preferable to Christ; 
especially during what are called the Middle Ages, 
when the Church was hidden and nearly extinct, and 
the world was enveloped in the thick Egyptian dark- 
ness of ignorance, superstition, and paganism, did 
Satan nearly triumph and secure in full what he in- 
tended and anticipated by his dissenting scheme. 

Here, as a further illustration of this point, let m 
now trace briefly the workings of the "prince of the 
power of the air" from the first introduction of un- 
christian dissension until the present time, noting 
the various, numerous, and great satanic advantages 
secured by means of it. 

Doubtless it was with great caution and much 
trepidation that Satan set and sprung another trap 
upon the Church, fearing lest, as in his Jerusalem 
persecution, it might possibly prove his overthrow 
and downfall, rather than his upbuilding and estab- 
lishment. But, to his great delight, he found that 



THE WORLD'S SPIRITUAL CONQUEST. 241 

unchristian dissension would have the opposite tend- 
ency. For, unlike the Jerusalem persecution, he 
perceived that those who were careless, prayerless, 
and foolish enough to look away from Christ to man, 
and to dissent from the truth, would be involved in 
the same sin and condemnation as himself. The 
church at Jerusalem w r as not in the least either ac- 
countable or responsible for the persecution which oc- 
curred there, because its members took no part in it. 
Consequently, the whole sin and condemnation arising 
from it rested exclusively upon Satan and his agents 
as its originators and perpetrators. Not so, however, 
unchristian dissension; for in that case, as in the sin 
of Adam and Eve, it took Christians as well as Satan 
to commit and to perpetuate the crime. And hence 
both are- involved and equally guilty. And here it 
may be noted that any satanic device or temptation 
designed to injure either the Church, a Christian, or 
the cause- of Christ will result disastrously to none 
except its originator and perpetrator, provided that 
neither the Church nor a Christian voluntarily yield 
to Satan and involve self in the evil, whatever it is. 
But if either the Church or a Christian voluntarily 
yield to Satan, and thus involve self in the crime, all 
will be equally guilty and deserving of punishment. 
Such, now, is the nature of unchristian dissension, for 
it could never have existed had not Christians volun- 
tarily yielded to Satan and permitted it. This, now, 
is one of Satan's peculiar and greatest advantages in 
the device ; for if he alone had been guilty of the sin, 
the whole condemnation, as well as its other disastrous 
consequences, would have rested exclusively upon 
him. Nor could it in the least have injured either 
the Church, the Christian, or the cause of Christ, but 



242 the world's spiritual conquest. 

the whole would have tended to Satan's utter over- 
throw and entire subjugation, and perhaps prevented 
every other hostile attack upon the Church. As it is, 
however, Christians, like our first parents, sharing 
equally with Satan in the crime, all are injured — the 
Church, the Christian, and the cause of Christ, as well 
as Satan himself. Satan knowing this, and disre- 
garding the injury to himself, determined to make 
the most of his success and advantage. 

Accordingly, he commenced a deep cogitation 
upon both — 

1st. Upon 1 lis success. Doubtless querying: 1. How 
he happened to succeed at all. And at once perceived 
— though he said nothing about it — that it was through 
Christian imperfection or carnality, which — not by 
himself, but by the Holy Spirit — was brought to light 
when he preferred the charge of carnality against the 
Corinthians on account of their unchristian dissension. 
2. What he might infer, and how he could best improve 
his triumph. And here, doubtless, the thoughts which 
occurred were these : The fact, the possibility, and the 
nature of his success. His triumph was a fact,-for he 
had succeeded ; and hence his. success was possible, 
for had it not been possible he could not have suc- 
ceeded. And now, in what had he succeeded? He 
had succeeded in persuading a number of professing 
Christians to take up with something short of Christ, 
and thus to prefer the shadow to the substance. And 
now, since he had succeeded in one instance and in 
some respects, doubtless the question arose whether 
at s;>me time he could not succeed in every instance 
and in every respect, and finally either persuade or 
compel every Christian to forsake Christ entirely and 
take up with man and himself instead, as lord of all. 



THE WORLD'S SPIRITUAL CONQUEST. 243 

2d. And here, doubtless, he commenced a deep 
-cogitation upon the nature, the tendency, and the pros- 
pects arising from that carnality, or those imperfections, 
through which he hacLattained his success. 

1. He perceived that there was something even in 
•Christians by which he could succeed, and that it 
consisted in spiritual blindness, ignorance, stupidity, 
and recklessness. For he knew that had it not been 
for spiritual blindness and ignorance they would have 
perceived and better understood his device ; also, that 
had it not been for spiritual stupidity there would 
have been a better spiritual perception and knowledge; 
.also, that had it not been for spiritual recklessness, or 
prayerlcssness and carelessness, there would have been 
more spiritual vitality and a better spiritual perception 
and knowledge — and he would have failed utterly in 
his dissenting scheme. But some professing Christians 
lacking all these was, as he perceived, the principal 
reason he had succeeded. 

2. He further perceived that this carnality, or 
those imperfections, tended more to the seen than to 
the unseen, and hence to the externals of Christianity 
rather than to its nature; for he found that he had 
been more successful in getting the attention and affec- 
tions of some professing Christians to men, that are 
seen, than the apostles had been in getting their atten- 
tion and affections to Christ, who is unseen. In view 
of which, he now enters upon a careful consideration 
of the probabilities of carrying out his whole dissent- 
ing scheme. Doubtless he concludes: 1.) That if, at 
any time, a part of professing Christians could be 
induced to give up Christ in some respects, all, -at some 
time, could be induced to give him up in every respect 
— knowing that so far as Christ was given up he 



244 THE world's spiritual conquest. 

would be preferred, as a matter of course. 2.) That 
if professing Christians could be induced to prefer one 
kind of teacher and leader to Christ, they could be 
induced to accept another kind, and hence that they 
could be induced to accept impostors as well as apos- 
tles. 3.) That if professing Christians could be induced 
to prefer and accept false teachers and leaders as well 
as the true, there would be an occasion for them and 
that he would raise them up, and thus, little by little, 
he would so pervert gospel truth and subvert the plan 
of redemption as to be able to substitute in their stead 
a system entirely his own, after which he would con- 
solidate church and state and present to Christ, and, 
finally, to everything that is good, a solid and im- 
pregnable front. 

Now, that such were some, if not all, of the reflect- 
ions and conclusions of Satan respecting his success is 
sufficiently evident from the mathematical precision or 
accuracy with which he improved it. For the arch- 
fiend proceeding from Corinth to other churches, 
very soon we hear not only of one false teacher after 
another — women included — but of false sentiments,, 
baptismal regeneration, salvation, and what not, 
advocated and embraced, until finally the doctrine of 
salvation by faith through Christ was so perverted 
and subverted as to be actually, by a large majority ,, 
exchanged for salvation by penance through the 
Pope. 

This was the satanic climax. Here Satan's new 
dress was fully completed and he was transformed 
into an angel of light, and offered himself, his doc- 
trines, and his church as the panacea of " all human 
ills." But his work of consolidation was not yet 
completed ; he had reached the apex of his scheme,, 



THE WORLD'S SPIRITUAL CONQUEST. 245 

but its base was not yet entirely filled out. The 
question therefore arose, how he could best pre- 
serve what he had already secured, and at the same 
time carry out in fulljwhat he intended and antici- 
pated by his vile scheme of unchristian dissension ? 
Which was nothing less than the banishment entirely 
and forever of Christ and his cause from the world. 
To this end, therefore, he went to work with might 
and main. Knowing how the multitude are naturally 
attracted, bewildered, and entrapped by an imposing 
and dazzling exterior, he — 

1. Finds the right man for the right place, and 
decks him in all the regalia of both kingly and 
priestly appendage, after which, putting upon his 
head a triple crown, he sets him upon a throne and 
pretends to endow him with all power in heaven and 
in earth, pronouncing him infallible. 

2. He then proceeds to select and to subvert, by 
misapplication, the best and most expressive terms of 
both secular and sacred literature. He first called his 
religion by the endearing and expressive name, Cath- 
olic — signifying in general, universal — what in that 
respect he intended his church should become. Then 
to complete the farce he adopted and used the cross 
to symbolize the whole. Thus much as to the exte- 
rior of that monster Satan reared up through unchris- 
tian dissension, to palm off upon the world in lieu of 
Christ and a pure Christianity. 

3. Then to inflate the imagination to suit the 
convenience, to please the taste, especially to obliter- 
ate from the mind the least and last vestige of faith 
in Christ for salvation, he went to work at the ordi- 
nances, or the interior of the Church. By introducing 



246 the world's spiritual conquest. 

the doctrine of tran substantiation he subverted the 
design or object of the Lord's Supper. By chang- 
ing the act and import of baptism, and adopting in 
full baptismal regeneration and salvation, he not only 
destroyed both the mode and the object of baptism,, 
but subverted the ordinance entirely. 

Having thus garbled, distorted, and subverted 
both the exterior and interior of the Church of Christ 
in view of subverting and destroying Christianity 
itself, he proceeded to his work of consolidation. 
But what should he do ? Of course, to use all the 
arts and intrigues in his power ; to get all he could 
and keep all he got. 1.) If possible, by what he him- 
self considered fair means. 2.) If necessary, by what 
Satan himself considered foul means. 

Now, to get all he could and keep all he got con- 
sisted in trying to decoy or drive into his snare every 
other church and professing Christian in the world, 
and then to fasten them forever by both a corrupt, 
civil, and ecclesiastical power. 1.) If possible, by w T hat 
he himself considered fair means ; which consisted 
in trying to secure submission without force, inducing 
others to yield themselves voluntarily into his hands, to 
be molded and guided according to his own evil pleas- 
ure. And here he used flattery, falsehood, deception, 
and every other thing of a like character he could think 
of. 2.) If necessary, by what Satan himself considered 
foul means ; which consisted in trying to secure sub- 
mission by force — resorting to persecution and blood- 
shed, haling men, women, and children to prison 
and the stake, as well as resorting to other means of 
torture, such as slaughtering by the sword, the rack, 
the floods, the flames, and the wild beasts ; all who 



247 

could not be duped nor coaxed to yield themselves 
freely into his hands to be destroyed at least tempo- 
rally, if not eternally. 

And thus by means of flattery, falsehood, and 
bloodshed, as well as^by other means of deception 
and torture, did Satan — knowing the great advantage 
of agreement, union, and harmony — endeavor to con- 
solidate and to preserve forever a perfect unanim- 
ity in that church he had distorted, subverted, and 
changed into a pandemonium of his own. But greatly 
to his disappointment and discomfiture he found that 
all his flatteries, devices, and deceptions, as well as 
persecution and bloodshed, would not be sufficient to 
secure such a consolidation or unanimity as was neces- 
sary to his complete triumph. For though it is true 
that on account of carnality, instability, and folly a 
large majority of professing Christians were quite 
easily decoyed and entrapped, yet, God be thanked, 
that, as at Corinth, there has always been a minority 
at least — though at times quite small — so strongly at- 
tached to Christ that nothing which Satan has been 
able to think or to do, either by himself or by his agents, 
has been sufficient to induce them to release their 
death-grip and turn their backs upon the Savior, and 
take up with man, and thus the Devil, instead. 

Much more was he disappointed and discomfited 
when he found that in his gettings he had accidentally 
embraced an element which, unless either removed or 
destroyed, would be a means of either renovating 
or dividing the mass he had collected; either of which 
he perceived would in the end be equally disastrous 
to himself, for finally it would result in his overthrow 
and ejection by the very means or in the same way he 
himself had intended and expected to succeed. He r 



248 the world's spiritual conquest. 

however, was not the one to get disheartened. Though 
unable to obtain all he wanted and intended, yet he is 
just as determined as ever to retain as long as possible 
and to make the most of what he had already secured. 
Accordingly he proceeded to destroy in various ways 
(too numerous here to mention) the religious element 
he had accidentally embraced in his gettings. Unable, 
however, to do that, he proceeded, second, to have 
those in w T hom it adhered excluded and anathema- 
tized, taking good care, however : 1.) To hold them all 
in such a way that though kept at a proper distance 
from the main body, yet constantly drawn to a com- 
mon center. 2.) To have them so disagree among 
themselves as not to coalesce and thus form against 
him any powerful and successful combination. 

True, these statements imply a vast amount of 
knowledge and shrewdness on the part of the arch- 
fiend. But certainly there is a sufficient number of 
facts to establish and justify them. If any doubt it, 
let them consult the Rise and Fall of the Hierarchy, the 
Book of Martyrs, especially D'Aubigne's History of 
the Great Reformation, and ask Arminianism, Luther- 
anism, Calvinism, episcopacy, and a vast number of 
other isms which sprung up in connection with and 
since the Reformation, why was it that Arminius, 
Calvin, Luther, Knox, Wesley, and very many others 
of a like Christian character, did not agree ? Was it 
because the Holy Spirit would not suffer it — causing 
one or the other or all of them to embrace, entertain, 
and advocate false sentiments ? Dare any except a 
re viler or blasphemer say that it was ? I, for one, 
think not. If, then, the false sentiments and disagree- 
ment were not the work of the Holy Spirit, were they 
not the work of Satan, in view of holding the balance 



THE WORLD'S SPIRITUAL CONQUEST 249 

of power and thus maintaining his position as long 
as possible? Doubtless they were. Thus lot only 
did Satan succeed in dividing the Church at tn? first, 
but from that time until the present he has succeeded 
in maintaining and multiplying those divisions almost 
indefinitely. For instance, forty-nine kinds of Pres- 
byterians, tw r enty~three kinds of Methodists, and how 
many kinds of Baptists I believe is not known, 
and thus of other denominations and divisions, if not 
ad infinitum., at least ad nauseam, securing to Satan, 
his cause and kingdom, very great and prolific ad- 
vantages. 

One, common guilt and condemnation, involving 
Christians as well as himself, since, as in the sin of 
Adam and Eve, it took Christians as well as Satan 
to commit and to perpetuate the crime of unchristian 
dissension. 

Another, turning Christian power upon itself, by 
causing Christians, like the impenitent, to bite and 
devour one another; the one denying what the other 
affirms, and pulling up what the other has planted, 
and thus, by mutual opposition and destruction, 
enabling Satan, like Gideon of old, to obtain in some, 
if not in every instance, a perfect victory without any 
special effort on his part. 

Another, worse than wasting Zion's resources; 
both time and strength, as well as property and in- 
fluence, all of which have been and are now being ex- 
pended to a greater or less extent in thwarting 
rather than in promoting Christ's cause. Take, for 
instance, any village or community where but one 
church, one meeting-house, one pastor, and one Sab- 
bath-school are needed to cultivate the spiritual field ; 
but instead, behold two or three, and even sometimes 



250 THE WORLD'S 8PIRITUAL CONQUEST. 

five or six different denominations, and the same num- 
ber of meeting-houses, and pastors, and Sabbath 
schools, and at the same time, perhaps, each more 
intent upon gaining and retaining the ascendency 
than in saving the souls of the perishing. This, 
now, is to a very great extent the condition of things 
all over the world, and has been from the first schism 
in the Church until the present time. On this ac- 
count a large proportion of the time, the strength, 
the property, and the influence of professing Chris- 
tians have been and are now worse than wasted in 
even the communities where they are expended, be- 
cause so used as to impede rather than to advance 
Christ's kingdom. 

To doubt or deny this would be doubting and de- 
nying not only the satanic origin, the evil tendency 
and results of unchristian dissension, but also the fun- 
damental, the universal, and the immutable law that 
in union there is strength ; in divisions, weakness. 
Especially that the possession and diffusion of er- 
roneous sentiment — which is unavoidable so far as 
Christians disagree — are only evil, and that contin- 
ually. But no one really rational will even doubt, 
much less deny any such thing. All such, therefore, 
will admit that whenever there are more than one 
denomination, a large proportion of Zion's resources 
are worse than wasted, because what is expended by 
the many will effect less good than what the one 
would dispose of, properly agreed, united, energetic, 
and active. 

Besides, if there was but one denomination, all 
the extra expense of time, strength, property, and in- 
fluence arising from the many could be transferred 
and used in those dark and desolate portions of the 



THE WORLD'S SPIRITUAL CONQUEST. 251 

earth where there is no true gospel nor pure Chris- 
tianity. On account, therefore, of unchristian dis- 
sension, a large proportion of Zion's resources are not 
only worse than wasted in the communities where 
they are expended, hut they are worse than lost to 
those benighted portions of the world, where they are 
the most needed. 

Now, if such are some, if not all, of the satanic 
advantages arising from unchristian dissension ; if by 
it Satan secures common guilt and condemnation, 
involving Christians as well as himself, turning Chris- 
tian power upon itself and thus making it one of the 
most potent engines for harm, worse than wasting 
Zion's resources by abusing not only in using, but in 
not using them, — certainly it must be of satanic origin, 
and a stratagem or device of his to defeat Christ's 
cause, and thus depopulate heaven and increase the 
inhabitants of eternal despair. All of which will be 
admitted by every one who has given any proper 
attention to the subject. 

Fourth Note again the Savior's object in praying for 
Christian unanimity.. "That the world may believe 
that thou hast sent me," or that the world might be 
convinced that there is a Savior, and thus be induced 
to accept him and be saved ; implying that the entire 
success of the whole gospel scheme depended upon 
what was prayed for, which is Christian unanimity. 
(John xvii, 20, 21.) And here it is pertinent to inquire, 
how else could there be any spiritual success? Cer- 
tainly, "In union there is strength, in divisions weak- 
ness"; and hence in proportion to unchristian dis- 
sension and division is there weakness and defeat. 

Suppose, now, Christians had differed in -every 
respect, would not the saying of Christ, that " a house 



252 the world's spiritual coin quest. 

divided against itself can not stand," have been liter- 
ally an*! to ihe very letter fulfilled, and Christianity 
long ago blotted out of existence ? Doubtless it would. 
But on account of the partial Christian unanimity or 
agreement, love, and harmony, in the midst of the vast 
amount of erroneous and disastrous disagreement, 
discord^ and division, has Christianity survived and 
been very potent for good, as has error also, on the 
same account, remained and been very successful 
for harm. 

Further, the impenitent can never be induced to 
seek and accept of Christ until properly convinced not 
only that he is, and that they need such a Savior, but 
that he alone can save and will save them. 'No rational 
person can be induced to seek that which he does not 
believe exists ; nor can such a person be induced to* 
put forth a proper effort for that which he does not 
believe he needs ; nor can such a person be induced to 
seek that alone which he needs until thoroughly con- 
vinced that it can be obtained, and that it can bestow 
and will bestow the needed aid; all of which, con- 
cerning Christ, is evident mostly, if not entirely, from 
consistent Christian conduct, arising not only from 
purity and uniformity, but from Christian unanimity. 

" Ye are my witnesses, saith the Lord." (Isa. xxxiv, 
10.) Now, for a class of witnesses to be of any account, 
they must not only agree with themselves, but with 
one another. So far as a witness contradicts himself 
his testimony proves nothing, except that he is either 
foolish or dishonest. So, too, with respect to the 
conflicting testimony of two or more witnesses ; so far 
as one witness contradicts another nothing is estab- 
lished, except that one or both are either mistaken or 
intend to deceive. And here I ask, how long would it 



.THE WORLD'S SPIRITUAL CONQUEST. 25& 

take a class of witnesses, thus contradicting cither 
themselves or one another, to prove anything to a 
court of justice? Is not the case similar with respect 
to Christians and Christianity? Can a Christian, by 
contradicting himself, prove anything in favor of 
Christianity? All know that he can not. Is it not 
equally true that nothing can be established in favor of 
Christianity by one Christian contradicting another? 
and that so far as Christians contradict each other, 
the proof is against rather than in favor of Christian- 
ity? which is far worse than if nothing at all was 
established. If unchristian dissension would leaver 
Christianity where it finds it, proving nothing for nor 
against it, the case would be very different. But such: 
is not the fact; because the evidence must necessarily 
be the one or the other, either for or against. If,, 
therefore, Christians, by contradicting either them- 
selves or one another, prove nothing in favor of 
Christianity, their evidence is necessarily against it. 

Certainly, so far as the testimony is conflicting or 
contradictory with respect to the witnesses, either 
individually or collectively, nothing is established,, 
except that one or both must be mistaken or decep- 
tive, and that what is affirmed is not true. So, in 
proportion as Christians contradict either themselves- 
or one another respecting Christianity, nothing is- 
proven, except that they are either mistaken or in- 
tend to deceive, and that Christianity is a mere pre- 
tense and of no consequence. Indeed, nothing can 
be established by contradictions, except that what is 
affirmed is false, and that those testifying are either 
ignorant or dishonest. In proportion, therefore, as 
professing Christians contradict either themselves or 
one another, nothing is proven, except that what they 



254 THE WORLD'S SPIRITUAL CONQUEST. 

affirm is false, and that they are either fools or hypo- 
crites. Consequently, any one can easily see that 
instead of promoting a knowledge of and faith in 
Christ, unchristian dissension has the opposite tend- 
ency, and becomes in Satan's hands one of the most 
potent engines for infidelity. Nothing better pleases 
the Devil, infidels, and the impenitent in general than 
unchristian contradictions ; for, unable to find, much 
less to point out any actual discrepancies in the holy 
Scriptures, they secure about the same from unchris- 
tian dissension and inconsistency. Any doubting 
this can easily be convinced by a little close and care- 
ful observation ; for it will at once be perceived that 
unchristian inconsistency, arising from improper per- 
sonal acts and unchristian dissent from each other, is 
the sinner's common resort, and about his only sub- 
terfuge from spiritual conviction and disturbance. 

It seems that the sinner can seldom, if ever, think 
of soul and eternal interests, and become at all con- 
cerned upon the subject, without having his atten- 
tion at once referred to unchristian contradictions 
as the panacea of all his troubles. Not infrequently 
the sinner thus reflects : " There is a God, and he has 
a law ; and I am immortal and a subject of God's 
law, and also a violator of that law ; and also account- 
able to God and responsible for my sin. Since, there- 
fore, the law is just, and must be executed unless 
pardoned, I must suffer the consequences of my 
crime, which is endless torture, the penalty of the 
law." Then the question may arise whether there be 
any way possible by which he can be saved. And 
the thought may occur that Jesus Christ is " the way, 
the truth, and the life." But instantly pops into his 
mind : " It is all false ; " the reason — those who pretend 



THE WORLD'S SPIRITUAL CONQUEST. 255 

to have found Christ deny their profession by their con- 
duct. "Besides," suggests Satan, " the worst of all" 
(though the best, he means), " Christians contradict 
each other, which proves the whole to be a contra- 
diction and a delusion, and that your troubles are 
entirel/unfounded." And thus by means of unchris- 
tian contradictions the Devil frequently lulls to sleep 
again the disturbed sinner, redoubling his danger of 
eternal ruin. 

Further, probably every one has observed that 
whenever a sinner is conversed with upon the subject 
of Christianity, he will almost invariably, and at 
once, refer to unchristian inconsistencies as the prin- 
cipal ground for rejecting what is urged upon him. 
I think that this statement has been verified at least 
a thousand times in my own experience, as it has, 
doubtless, in the experience of every other minister 
and faithful Christian. And thus it seems that Satan 
is constantly referring the sinner, and the sinner 
those who labor with him, to unchristian contradic- 
tions as the principal reason for disbelieving and 
rejecting the all-important claims and consolations of 
the religion of our Lord Jesus Christ. 

The principle, too, or the law perverted upon 
which the reasoning and conclusions are conducted 
seems to be that of induction; that is, making out 
clearly and unmistakably one or two cases in regard 
to a matter, and then inferring that the whole is of 
the same character. And thus Satan and the im- 
penitent, perceiving clearly and unmistakably that 
Christians frequently contradict not only themselves 
but one another, from hence conclude that the whole 
of Christianity is a contradiction and a delusion, and 



256 THE world's spiritual conquest. 

of no consequence. Here, doubtless, is the secret and' 
one of the principal causes of the terrible sin of un- 
belief, which has already ruined its billions and now 
has its vast multitudes in the broad road to endless 
death. 

Let no one suppose that Satan, the enemy of all 
righteousness, is an unintelligent being. Doubtless 
he is better acquainted with history, science, and 
philosophy, and the laws of language, of thought, of 
illustration, and of revelation, than any other fallen 
and finite being. For were he not, he would not have 
succeeded in leading astray so many eminent theolo- 
gians, and, especially, ruining forever so many of the 
greatest philosophers and the best educated among 
men. But since he has done this, doubtless he under- 
stands as fully as a fallen finite being can all the ad- 
vantages and disadvantages of a thorough education, 
and just how to use the same for either good or harm. 
He understands to perfection the law of induction 
and the doctrine of fallacies, and just how to pervert 
law and to employ sophistry and fallacy to produce a 
wrong impression and a false conclusion. 

Nor let any suppose that Satan will suffer any op- 
portunity to slip, or overlook and misimprove any 
advantage, or even disadvantage, especially the very 
great advantage of unchristian contradictions, for dis- 
honor and death. And here let it be distinctly un- 
derstood and remembered, too, that unchristian con- 
tradictions furnish Satan with one of the greatest ad- 
vantages possible over the sinner for his ruin, and to 
defeat Christ's cause. For — 

1st. The sinner can not be saved, nor the cause of 
Christ advanced, without a proper faith. Kow, there 



THE WORLD'S SPIRITUAL CONQUEST. 257 

are many practical considerations which show con- 
clusively the absolute necessity of faith to salvation 
and the advancement of Christ's cause. 

1. One is that salvation is offered to the sinner 
upon the condition of ^putting forth a proper effort to 
obtain it, the expressions "ask," "seek," "knock," 
"strive," "diligence," " violence," and the like^ indi- 
cating not only the fact, but the nature of the effort to 
be made. 

2. Another is that when God makes the fulfill- 
ment of a condition necessary to the reception of a 
blessing, that condition must be fulfilled before that 
blessing can be received. There is no alternative. Con- 
sequently, we can no more conceive how a sinner can 
be saved without putting forth the efforts indicated by 
the expressions " ask," " seek," " knock," " strive," 
"turn," "will," "diligence," "violence," "repent," 
" believe," and the like, than a harvest can be ob- 
tained without plowing, or a soul can be saved with- 
out a Savior. 

3. Another is that the sinner acts freely, and 
hence will not act only so far as there is a proper 
motive or inducement to action. 

4. Another is that the sum total of all motives 
or inducements to action is together insufficient 
without a proper faith. Faith is the key to the arch, 
without which the whole will topple and fall. For 
instance, gold possesses sufficient attraction to induce 
the sinner to seek it, provided he believes there is any 
and that he can obtain it. But let the sinner doubt 
either that there is any gold or that he can obtain it, 
can he be induced to seek it ? Most certainly not. 
So, with respect to Christianity, there must be a 

17- 



258 THE world's spiritual conquest. 

proper faith in its reality and importance, and the 
possibility of obtaining it, to induce any sinner to 
seek it. If the impenitent acted from necessity, and 
not freely, they could be compelled to attend to 
Christianity, whether they believed in it or not But 
acting freely, as they do, there must be the faith, 
natural at least, before they will act. • 

5. Besides, if action could be secured without a 
proper faith, it would be of no account ; " for he that 
comes to God must believe " not only that he is, but 
" that he is a rewarder of them that diligently seek 
him." Without a proper faith, therefore, there can be 
no conversion even, much le>s salvation ; and without 
both, the cause of Christ can not be advanced. 

2d. A proper faith on the part of the sinner is 
about, if not quite, impossible without Christian una- 
nimity, as well as purity and uniformity; because 
without unanimity Christian conduct is still discrep- 
ant, and implies that the whole of Christianity is a 
contradiction and a delusion — a conclusion much more 
agreeable to both Satan and sinners than a convic- 
tion of its reality and importance. 

So far as Christians disagree, the one contradicts 
the other. And hence though one may be perfectly 
correct in both faith and practice, yet wherein they 
differ the other denies it; and the impenitent, more 
willing to discredit than to believe in Christianity, 
are more apt to agree with those who are wrong than 
with those who arc right, making unchristian contra- 
dictions much more potent for harm than Christian 
affirmations are for good. And hence it seems that 
one Christian denial is equal to at least nine Chris- 
tian affirmations ; making it appear that if one-tenth 



I 



THE WORLD'S SPIRITUAL CONQUEST. 259 

of Christian conduct be contradictory, and one-tenth 
of Christianity be thus denied, the whole is nullified 
and disbelieved by the sinner. 

Doubtless we woukl find that the above propor- 
tion is rather under than over what the actual facts 
would warrant, provided they were properly under- 
stood. Nay, we can hardly conceive how in the case 
of even one, much less two, and especially the now 
almost? innumerable unchristian contradictions, a 
single proper conviction can bo secured on the part 
of any one, and especially on the part of those of 
mature judgment and good information. And here I 
ask why Christianity is frequently stigmatized by the 
statement " that it is fit for no one except children 
and old women" ? Is it not because it has been ob- 
served that such persons more generally embrace 
Christianity? Doubtless it is. But why do the 
older, or those of more steady nerve and mature judg- 
ment, reject it? Is it, as most suppose, because of 
corruption and hardness of heart ? Or is it because 
they more readily perceive and fully comprehend the 
force of contradiction ? Doubtless the latter rather 
than the former; making unchristian contradictions 
much more effectual in the sinner's destruction than 
his own innate or natural depravity. 

Doubtless here is the secret of the loss to the 
Church, to the world, and, finally, to all eternity of a 
large proportion of the best intellect and maturest 
judgment. Dear friends, do we know what the Devil 
is doing ? Have we not all observed how carefully 
he will conceal his most successful schemes for dis- 
honor and death ? This is what he has been doing 
in the past, and is now doing not only with respect 
to unchristian dissensions and contradictions, but 



260 the world's spiritual conquest. 

with respect to the loss of those of the hest intellect 
and maturest judgment. 

Now, to render hopeless in man's estimation, and 
thus prevent a proper interest in, and, above all, any 
special effort to save such, he would have Christian 
attention diverted to something that is not the real 
cause of their spiritual recklessness, lest the real cause 
be discovered and removed, and thereby he lose to- 
himself, to his kingdom, and to an endless perdition, 
the most intelligent and valuable portion of society. 
This doubtless is why, when Christians get to think- 
ing and talking about the difference in the number of 
conversions at certain ages — for instance, under 
twenty and upwards — they conclude that the cause of 
the difference is the hardening and corrupting tend- 
ency of sin rather than unchristian dissensions and 
contradictions ; for Satan knows that every Chris- 
tian is conscious that he can stop and remove the 
latter, while he can not the former. Just let Chris- 
tians understand that their improper dissensions and 
contradictions are the principal cause of the infidelity 
and eternal ruin of the most intelligent and valuable 
portion of society, would they not with 4 one accord 
arise, and, under God, remove that cause, and thus 
prevent such terrible tendencies and awful conse- 
quences ? Doubtless they would. Satan, knowing 
this, very adroitly and shrewdly suggests that the 
hardening and corrupting tendency of sin is the real 
cause of such terrible loss. And Christians, so awfully 
blind to Satan's devices as not to discover the source 
of the suggestion, at once^take it up and go on advo- 
cating the satanic theory, to the blinding of them- 
selves as well as others to the real cause of such 
dreadful ruin. This, doubtless, is why a large pro- 



THE WORLD'S SPIRITUAL CONQUEST. 261 

portion of the best intellect and maturest judgment 
lias in the past been destroyed, and is now in the 
broad road to eternal death. But here, in the pres- 
ence of you all, and alLto whom these statements may 
come, I now enter my solemn protest against such 
awful satanic scheming; and especially to such un- 
christian blindness and indifference in regard to it, 
and call upon all Christians, without exception or dis- 
tinction, to arise, and, under God, wrest from Satan's 
hands unchristian dissensions and contradictions, 
which in very deed are his most successful strat- 
agems and powerful engines for infidelity and end- 
less destruction. Now, that all this is true of un- 
christian dissensions and contradictions is evident — 

1. From the fact that the sinner naturally hates 
Christianity, as well as his God, and naturally desires 
some plausible pretext for disbelieving and rejecting it. 

2. From the fact that contradiction is the quick- 
est and most effectual way of nullifying testimony and 
producing disbelief. 

3. From the fact that Satan is the sinner's advo- 
cate against Christianity, and not only having perfect 
control of and thoroughly acquainted with all the 
enmity, blindness, and weakness of his nature, but 
also perfectly familiar with all the arts, intrigues, and 
bewilderments of sophistry ; and not only knowing 
how, but disposed to use to the utmost of his ability 
every such thing, and, finally, everything else possible, 
for the sinner's temporal and eternal ruin. 

Now, putting all together — not only the sinner's 
natural enmity to Christianity, his desire to have it 
false, and the nullifying tendency of contradiction, 
but especially all the w T iles, intrigues, devices, and 
deceptions of Satan, who has control of and would 



262 the world's spiritual conquest. 

have the sinner lost — I ask what sort of possibility, or 
even probability, of the slightest proper conviction on 
the part of any one, especially on the part of those of 
mature j udgment and good information, in case there is 
in Christianity the least perceptible discrepancy of any 
kind? I also ask how there can be the slightest con- 
tradiction in Christianity without every sinner per- 
ceiving and understanding it, so long as there is an 
archfiend perfectly capable and disposed to direct his 
attention to every such thing, and to magnify and 
falsify the same in his mind any number of times ? 
Certainly no one, of mature or immature judgment,, 
can be convinced by contradictions, especially if, as in 
the case of every sinner, there be any disinclination to> 
believe what is advocated. J^or can contradictions in 
Christianity be avoided, so far as Christian conduct is 
inconsistent. Nor can Christian conduct be consist- 
ent, so far as it is impure, variable, and discordant. 
And hence the infinite importance not only — 

1. Of purity and uniformity with respect to- 
Christians personally — that is, every Christian seeing- 
to it that his own conduct is consistent with respect to- 
himself; for without this a Christian would be con- 
tradicting himself, and proving that he is more of a 
hypocrite than a Christian, and that Christianity is 
more false than true; but — 

2. Of church discipline — that is, every denomi- 
nation seeing to it that all its members entertain,, 
advocate, and practice the same sentiments ; for with- 
out this the members of the same denomination would 
be contradicting each other ; especially — 

3. Of a perfect Christian unanimity — that is, all 
the different denominations seeing to it that each and 
every oue entertains, advocates, and practices the same 



THE WORLD'S SPIRITUAL CONQUEST. 20)3 

sentiments ; for without this one denomination would 
be contradicting the other, leaving still a contradiction 
in Christianity, and thus rendering to Satan the most 
effectual aid possible iirnTs work of dishonor and death. 

Finally, since unchristian dissension is directly 
opposed to God's will, tending to subvert every Chris- 
tian grace and gospel principle, and to cultivate in 
their stead every vice imaginable, worse than wasting* 
Zion's resources, depopulating heaven and increasing 
the inhabitants of hell ; especially a satanic stratagem 
or device to defeat Christ's cause and ruin souls,, 
granting to him one of the greatest advantages pos- 
sible over the sinner for his destruction, since it leaves 
a discrepancy in Christianity, thus putting into Satan's 
hands one of the most effectual weapons possible for 
infidelity, — therefore it is of satanic origin, and Chris- 
tian conduct is consistent or inconsistent, and a means 
of either saving or ruining the impenitent, in propor- 
tion to Christian unanimity. 

Indispensable, therefore, to consistent Christian 
conduct are not only purity and uniformity, but 
Christian unanimity. Indispensable, therefore, to the 
sinner's conviction and this world's spiritual conquest 
are not only purity and uniformity of Christian con- 
duct, but Christian unanimity. 

Indeed, an enemy can never be overcome by ex- 
tending to him the most effectual aid necessary to his 
success. Since, now, inconsistent Christian conduct, 
arising from a want of purity, uniformity, and una- 
nimity, is the most effectual aid possible to Satan's 
success, therefore consistent Christian conduct, aris- 
ing from Christian unanimity as well as purity and 
uniformity, is indispensable to Satan's defeat and this 
world's conversion to Christ. 



264' 



THE WORLD'S SPIRITUAL CONQUEST. 



Thus much upon what is indispensable to the ac- 
complishment of the work, all of which must be 
admitted by every one who has understood the posi- 
tions assumed, the statements made, and the arguments 
used. And may God grant that the time may not be 
distant when the conditions in the case shall be fulfilled 
and the work accomplished and the whole world very 
soon entirely subdued to the Savior 




THE WORLD'S* SPIRITUAL CONQUEST. 265 



PART V. 

Christian accountability and responsibility. Hav- 
ing now, upon the world's conversion to Christ, estab- 
lished its possibility, its infinite obligation, its infinite 
importance, and what is necessary to the accomplish- 
ment of the work, I again propose, by the aid of the 
Holy Spirit, to dwell upon the awful accountability 
and responsibility in relation to it. 



CHAPTER I. 



THE IMPORT, NATURE, EXTENT, FEARFULNESS, AND CER- 
TAINTY OF THE ACCOUNTABILITY AND RESPONSIBILITY. 

Accountability and responsibility are co-ordinate 
and reciprocal. The one can not exist without the 
other. Though the contents of the one are some- 
what different from the other, yet without the ele- 
ments of both neither can exist. 

Accountability includes intelligence, something to 
account for and someone to account to; without each 
and all of these, there can be no accountability. 

Responsibility includes, besides intelligence, some- 
thing to be responsible for and some one to be respon- 
sible to, also a knowledge of right and wrong, and 
freedom of choice and action ; without each and all 
•of these, there can be no responsibility. 

Again: The fearfulness of the account and the 



266 the world's spiritual conquest. 

awfulness of the responsibility arise from the liability, 
and the liability arises from the ability to understand 
the importance of what is to be accounted for and the 
greatness of the one to whom the account is to be 
rendered. 

Since, now, the Christian is intelligent and capable 
of understanding, and the work required at his hands 
is of infinite importance, and the one to whom the 
account is to be rendered is none other than the great 
God — who fills immensity, and is infinite in wisdom, 
power, and purity — can we conceive of an account 
more fearful and a responsibility more awful than 
that of a Christian, especially in relation to this 
world's conversion to Christ? Certainly not, for it 
has to do with infinite and eternal interests, and an 
all- wise, all-powerful, and holy God, who can not look 
upon sin with any degree of allowance. 

Nor let any one suppose that the account and 
responsibility can possibly be avoided ; for, agreeable 
to scripture, " all must give account to God and be 
judged" ; that is, either acquitted or condemned, 
" according to the deeds done in the body." Doubtless 
many entertain an impression and secret hope that this 
will not be so, since they suppose that God is so mer- 
ciful as to overlook their wicked indifference, and even 
some of their sins of commission, as well as all of those 
of omission, which are far more agreeable to them 
than his service. But let no one deceive himself nor 
others with that delusion ; for, sooner or later, it will 
prove very much worse than useless, resulting not 
only in a terrible disappointment, but in very severe 
punishment. Because God having said it, and his 
word, like himself, being immutable, " all must give 
account to God and be judged according to the deeds 



THE WORLD'S SPIRITUAL CONQUEST. 267 

done in the body," all the impressions and secret 
hopes to the contrary notwithstanding. 

Since, now, this must be so, let us at once enter 
upon and pass through_at least a partial examination 
and trial before we are summoned into the pres- 
ence of Christ, where, in case of an unnecessary 
failure, no excuse can even be rendered, much less 
accepted, in extenuation of guilt and punishment. 

And here let us inquire whose fault it is that the 
world is not now subdued to the Savior? If before 
this it could have been done, it must certainly be the 
fault of some one. 

And here I ask, is it alone the fault of Satan and 
sinners'? Could they before now have subdued them- 
eelves ? True, to the utmost of their ability, they are 
accountable and responsible for the rebellion and dis- 
order in the world. But are they anywhere required 
to conquer themselves ? True, they can yield their 
wills to God, but can they bring the power to bear by 
which they can be induced to do so ? Certainly they 
can not do what belongs to God, nor discharge the 
duty of Christians. Consequently, they can not sub- 
due themselves in the sense in which God is to do 
that work through those upon whom he enjoins that 
duty. Nor can we conceive how else it could have 
been done. And hence it is not alone the fault of 
Satan and sinners that the world is not now subdued 
spiritually, but of those also who have failed to do 
what they could have done to bring about such a state 
of things. 

Again : I ask, is it alone the fault of God that the 
world is not thus subdued-? Could he before now 
have thus alone conquered this world ? I admit that 
he could, provided such had been his purpose. But I 



263 the world's spiritual conquest. 

deny that such is his purpose, because, from what is 
known of God and his purposes, it is certainly evident 
that he decided to subdue this world by the use of 
means, and that one of the principal means he has pur- 
posed to use in its subjugation is the Church, or the 
spiritual army, enlisted, organized, and left in the 
world. If, therefore, God could have conquered this 
world independently of that army, he could have done 
it in direct opposition to his own purpose, which is 
impossible, for he can not act against himself or in 
opposition to his own purposes. 

]STow, in what I am about to say, let no sinner sup- 
pose that he is entirely excused, for every sinner, as 
well as every Christian, is, to a very great extent, ac- 
countable and responsible for the past, the present, 
and the future condition of this world. Consequently,, 
whenever the attention of any one— saint or sinner — 
is called to this subject, neither should refer his own 
responsibility to the other, but each and all should 
very carefully and prayerfully inquire wherein and 
to what extent he is thus actually accountable and re- 
sponsible. 

I also wish it distinctly understood that I am here 
considering exclusively Christian accountability and 
responsibility in relation to this world's conversion to 
Christ. 

And now I assert positively that wherein and so 
far as professing Christians have failed to do all 
within their power to conquer this world spiritually, 
thus far it is exclusively their own fault that the vic- 
tory is not now in their possession ; and that if it be 
not obtained during the present generation of Chris- 
tians, so far as they fail to do all within their power to 
secure the same, thus far they alone will be account- 



THE WORLD'S SPIRITUAL CONQUEST. 269 

able and responsible for the failure, because to the full 
extent of their ability the work has been left in their hands 
and suspended upon their wills, and is either a success or 
a failure, just as they prefer. 

Certainly, Christian^ of the present generation are 
at least required to do the work, for the language " Go 
ye into all the world and teach" (or disciple) " all na- 
tions, and preach the gospel to every creature," I ngain 
repeat, signifies this world's conversion to Christ, or it 
means nothing at all. And here I assert positively 
and above-board that there is no law of interpretation: 
by which that language can be made to signify any- 
thing less than this world's spiritual conquest. 

Besides, the duty is just as much enjoined upon 
every Christian as it is upon any Christian, for the 
word "ye," signifying more than one, just as much 
represents every believer as it does any believer; and 
hence it is just as much the duty of Christians of the 
present generation to conquer this world spiritually as 
any that ever have lived or ever shall live. 

Further, the language implies no hesitancy nor fu- 
ture time, but it is positive, imperative, and in the pres- 
ent tense. " Go ye, therefore." When? Not by and 
by, but now. And hence Christians of the present 
generation have no right, unnecessarily, to leave the 
accomplishment of the work to another generation. 
Indeed, every Christian of every generation, as soon 
as converted, is required to commence, and to continue 
the work, too, until it is done. And thus, too, primi- 
tive Christians understood the word of command, for, 
as soon as they received it, away they went "every- 
where preaching the word," thus trying to accom- 
plish what was required. 

And now, since this world is not yet subdued 



•270 

spiritually, and since the work is just as much en- 
joined upon every Christian as it is upon any Chris- 
tian, and since God will not himself do what he enjoins 
upon another, nor hold in his own possession what he 
requires of another, can anything, therefore, be more 
evident than that to the full extent of their ability 
this World's conversion to Christ is enjoined upon and 
left in the hands of Christians of the present genera- 
tion ? I, for one, think not. 

Again : Should Christians of the present genera- 
tion properly discharge their duty, nothing can be much 
more evident than that they would actually succeed 
in the accomplishment of the work. For instance, as 
positive proof, take the following : 

1st. "According to thy faith be it unto thee." If, 
therefore, such were the Christian's faith, and his 
conduct should correspond, doubtless every Christian 
now living would, before his death, be in the midst of 
this world's spiritual conquest. 

2d. God is " able to do exceeding abundantly 
above all that can be thought or asked" — that is, of 
course, that can be thought or asked according to his 
will. Certainly this world's conversion to Christ is 
according to God's will. And hence, in case the con- 
ditions he has established with respect to the work be 
fulfilled, he is abundantly able and infinitely willing to 
bestow not only that blessing upon his children, but 
very much more. If, therefore, properly desired and 
sought for by Christians of the present generation, 
they doubtless would receive and enjoy very much 
more than this world's conversion to Christ. 

3d. We are informed that, under God, Christian 
labor is effectual; for they "do not fight as one beat- 
ing the air, inasmuch as the weapons of their warfare 



THE WORLD'S SPIRITUAL CONQUEST. 271 

are not carnal, but powerful to the pulling-down of 
strongholds," and u shall accomplish, that whereunto 
they are sent," since their " labor in the Lord is not in 
vain." Now, all this is abundantly evident from the 
success which has alwaysf attended the work whenever 
and wherever it has been properly undertaken and 
carried forward; especially is it evident from the 
first success which attended the work, for "about 
three thousand " were converted in one day, and " daily 
such were added to the church as were saved." And 
thus, for some time, great and glorious triumphs 
attended the work, showing- that when Christians are 
properly agreed, loving, united, interested, earnest, 
and active, there is scarcely any limitation to the 
power exerted and the results which follow ; and that 
had primitive Christians continued right along as they 
commenced, there is no reason at all to doubt but 
that the world would have been conquered spiritually 
during their generation ; and that should this or any 
other generation continue as the first commenced, it 
would actually succeed in the accomplishment of 
the work. 

4th. Christians of the present generation can do 
what is required and whaf is necessary to the accom- 
plishment of the work. No one can disapprove the 
proposition that what is necessary to the accomplish- 
ment of the work is required, and that what is required 
is thus necessary and can be done. Nor can any one 
disapprove the proposition that this world's spiritual 
conquest is actually required at the hands of the pres- 
ent generation of Christians. And hence to contend 
that that can not be done whicli is required and neces- 
sary to the accomplishment of the work would be 



272 the world's spiritual coin quest. 

assuming that that can not be done which can be done f 
which, you perceive, would be a contradiction. 

Now, a careful consideration of a number of items 
required and necessary to the accomplishment of the 
work will greatly intensify the above absurdity, and 
make much more evident the possibility of Christians 
of the present generation actually succeeding in this 
world's spiritual subjugation. 

1. One is that it is possible to obtain all the infor- 
mation necessary to the accomplishment of the work. 
Perhaps it may be true that every Christian is natur- 
ally destitute of a proper understanding of what is 
thus necessary ; but it is not necessary that any one 
should remain thus destitute. For every one is 
capable of learning, and also can " ask of God, who 
giveth liberally and upbraideth not." Besides, ample 
instructions have been given, God's works and word 
both being full of a vast amount of information •■ 
" line upon line, precept upon precept, here a little 
and there a little, day unto day uttering speech and. 
night unto night showing knowledge." Also all the 
instructions given can be easily understood, for they 
are so plain that u he who runs may read," and " way- 
faring men, though fools, shall not err therein." If,, 
therefore, any Christian lacks a proper understanding 
of what is necessary to this world's conversion to 
Christ, it is certainly not necessary that he remain in 
such ignorance. 

2. Another is, since it "pleased God," not by 
foolish preaching, "but by the foolishness of preach- 
ing to save them that believe," about the only thing 
necessary to the accomplishment of the work is the 
preaching of the gospel through consistent Christian con- 
duct. But can the gospel thus be preached? If r 



THE WORLD'S SPIRITUAL CONQUEST. 273 

now, what is necessary to such conduct can be done, 
then the gospel can thus be preached. 

Now, it has already been shown that purity, 
uniformity, and unanimity are all indispensable to 
consistent Christian conduct. But the question 
whether or not it be possible for Christian conduct 
thus to be consistent has not yet been considered. 
We will, therefore, now attend to that question. 

1.) Is it possible for Christian conduct to be pure ? 
Admitting that purity of Christian conduct is re- 
quired, and that what is required is possible, it is 
granted that Christian conduct can be pure. Now, 
that purity of Christian conduct is required is as 
evident as that anything is required. For says God, 
"Be ye perfect"; again: "Be ye holy, for I am 
holy"; and again: "Be ye perfect, even as your 
Father who is in heaven is perfect" ; and still again : 
"Walk worthy of the vocation wherewith ye are 
called " and " be not conformed to this world, but be 
ye transformed by the* renewing of your mind, that 
ye may prove what is that good, and acceptable, and 
perfect will of God." " Come out from among them, 
be ye separate, saith the Lord ; have no fellowship 
with the unfruitful works of darkness, but rather re- 
prove them." "Abstain from every appearance of 
evil" ; and still again, in speaking of Christ, it says : 
" He that saith he abideth in him ought himself also so 
to walk, even as he walked." If, therefore, Christian 
conduct be not pure, it is not because it is not re- 
quired nor because it is impossible. And here it may 
be stated that any one doing the very best he can 
possibly do is doing all that is required, for God him- 
self can not do any better than the very best in his 
power. ' 

18— 



274 the world's spiritual conquest. 

2.) Can Christian conduct be uniform, or always 
pure ? I again repeat that if required, and what is 
required be possible, then Christian conduct can be 
uniform. And that uniformity is required is as 
evident as that purity or any other quality is required. 
For all the instructions and commands concerning 
purity not only imply uniformity, but the following 
language is direct and positive : " Be ye steadfast, 
immovable, always abounding in the work of the 
Lord." If, therefore, Christian conduct be not uni- 
form, it is not because it is not required nor because 
it can not be done. 

3.) Is it possible for Christian conduct to be 
unanimous ? That is, for all Christians at all times to 
agree perfectly in correct faith and practice. Why 
not ? And here I will state that Satan seems to have 
gotten into the minds of very many very absurd and 
disgusting notions concerning Christian unanimity. 
I believe some conclude that unchristian dissension is 
better than unanimity, because they suppose that 
parties are an advantage to politics. And it must be 
admitted that if the analogy were real — that is, if as 
parties to politics, so disagreement and divisions to 
Christianity — the argument would be valid. But the 
analogy is not real ; therefore the argument is sophist- 
ical or unsound, because there are very many contin- 
gencies in politics which do not at all exist in Chris- 
tianity. This all who know anything about politics, 
and especially the politics of the present time, under- 
stand perfectly. 

Besides, to suppose and contend that unchristian 
dissension is better than unanimity is impeaching the 
divine wisdom; because it is the creature virtually 
saying to the creator ; " Lord, you made a mistake 



J 



THE WORLD'S SPIRITUAL CONQUEST. 275 

when you said i Let there be no divisions among you/ 
for divisions are better than unanimity. You should, 
therefore, have waited until I was born and consulted 
me with respect to ther matter. I would have in- 
structed thee differently. I would have said : ' Let 
there be divisions among you, be of different minds 
and mouths, speak different things, be of dif- 
erent opinions and judgments.'" And thus, you 
perceive, by so contending is not only putting 
human wisdom above divine, but it is virtually 
charging God with the grossest folly when he said : 
" Let there be no divisions among you/' " be of 
one mind and one mouth," "all speak the same 
thing," " be- perfectly joined together in the same 
mind and in the same judgment." How very shock- 
ing and disgusting that such insignificant, ignorant, 
and unworthy creatures as sinful men should thus 
presume to correct and instruct the All-wise and 
Almighty God ! But thus it is quite frequently, and 
on the part of very many, especially with respect to 
Christian unanimity. 

Further, there is no such necessity for unchristian 
dissension as some suppose. Frequently is it said 
that Christians can not think and believe alike, be- 
cause they look differently, appear differently, see 
differently, their habits are different, and what not. 
Doubtless what is meant is that Christians are some- 
what different in the respects mentioned, and hence 
can not be alike in those respects ; and since this is 
♦ so, they must be different in some other respects. 
But I suspect that those who thus argue have not 
thought long enough to know what they are talking 
about, and, consequently, multiplying words with- 
out knowledge. 



276 the world's spiritual conquest. 

Now, it must be admitted that- among professing* 
Christians, as well as the impenitent, there is a great 
variety of looks, appearances, eye-sight, and habits. 
Some are white, some black, some red, some yellow ;. 
some appear well, some ill ; some are cross-eyed, some 
straight-eyed ; the habits of some are good, of others 
bad. But I ask, what in the name of common sense 
have such things to do with their thinking and be- 
lieving ? 

Is it impossible for the black to think white 
thoughts, or for the white to think Black thoughts ? 
Must a man think and believe as he appears, w-ell or 
ill ? Is it impossible for the cross eyed to see straight 
enough to agree with the straight-eyed? Must a 
man's thoughts and belief correspond with his habits r 
good or bad ? Certainly such an objection to Chris- 
tian unanimity is shamefully absurd, and worse than 
nonsense. 

Again : Do those who thus argue know what 
they are assuming ? 1. That it is impossible to ob- 
tain the truth as it is in Christ ? 2. That it is im- 
possible for the Holy Spirit to fulfill the object for 
which he came into the world, which is to lead alt 
Christians into all truth ? 3» That it is impossible 
to do what God requires ? 

"Now, understood or misunderstood, believed or 
disbelieved, such are virtually the assumptions of 
every one who either doubts or denies the possibility 
of Christian unanimity. For if all can not agree — as- 
some contend — some one must necessarily embrace 
and entertain false sentiments, because there are but the 
two, either the true or the false, and hence every one 
must hold to the one or to the other. If all have the 
true, all have the same, and agree. But if all can not 



THE WORLD'S SPIRITUAL CONQUEST. 277 

agree, as some suppose and contend, then all can 
not obtain the truth as it is in Christ, neither can the 
Holy Spirit lead all Christians into all truth ; nor can 
that perfect unanimity exist required of God when he 
says: "Let there be no divisions among you," "all 
speak the same thing," etc. 

Doubtless here and elsewhere enough has now been 
said upon this point to convince any rational mind 
not only that Christian unanimity is required, but that 
it is as possible as any other Christian grace, and that 
if it does not exist it is not because it is not com- 
manded nor because it is impossible, but just because 
Christians will not do what God requires. 

Then, as well as pure and uniform, it is possible for 
Christian conduct to be unanimous. It is possible, 
therefore, for that which is necessary to consistent 
Christian conduct to be done ? Since, now, it is possi- 
ble for Christian conduct thus to be consistent, and for 
the gospel thus to be preached, it follows not only that 
Christians of the present generation are actually re- 
quired to conquer this world spiritually, but that they 
can do what is necessary to the accomplishment of 
that work. 

If, therefore, the work be not done during their 
time, upon what ground can they excuse themselves ? 

1. Can they plead exemption from duty — that is, 
that the work has not been enjoined upon them ? 
Certainly, no one properly acquainted with scripture 
requirements can urge any such a plea, for if the work 
be not enjoined upon Christians now living, nothing is 
required of them. 

2. Can they plead ignorance? Perhaps some can ; 
but can they urge that they were unable to learn? 
That no instructions have been given ? or that the in- 



278 the world's spiritual conquest. 

structions received are too difficult to be understood ? 
Certainly not. 

3. Can they plead a doubt as a sufficient excuse? 
Now, it must be admitted that doubts have had very 
much to do, with both the temporal and eternal ruin 
of Adam's race. Doubting God's word made way for 
the introduction of sin. Doubting God's word has 
secured its millions to an endless perdition. Doubting 
God's word and the possibility of overcoming the Ca- 
naanites caused a large proportion of the Israelites to 
die in the wilderness. And thus, probably, doubting 
has defeated this world's spiritual conquest in the past, 
and is now preventing it. But can doubts alter facts? 
or relieve from responsibility? For instance, did the 
doubt of our first parents alter the fact of what God 
had said, or relieve them from punishment? Do any 
or all the doubts of the impenitent alter the facts oi 
revelation, or save them from an endless perdition '( 
Did the doubt of the Children of Israel that the land 
of Canaan could be subdued alter the fact, making it 
any less possible, or prevent the fiery serpent from 
coming among them, and their carcasses from falling 
in the wilderness ? Nor, in case it can be done, will a 
doubt as to the possibility of this world's conversion to 
Christ during the present generation of Christians alter 
the fact nor relieve them from the responsibility of its 
failure. 

And here I ask, would, for- instance, a military 
court accept of such an excuse? Suppose, now, an 
army be drawn up to account for a defeat, what sort 
of an excuse would be accepted ? Would a doubt as 
to the possibility or utility of what was commanded 
be sufficient ? Suppose, for example, the officers should 
urge that, doubting both the possibility and utility of 



THE WORLD'S SPIRITUAL CONQUEST. 279 

what was required, they neither obeyed themselves 
nor tried to have others under their command do so, 
what would be the verdict? Doubtless that the 
whole condemnation and punishment should rest ex- 
clusively upon them. Or could the officers urge that, 
believing in both the possibility and utility of what 
was commanded, they tried the best they knew how 
to carry out the instructions, and that the failure was 
wholly caused not from any disbelief or disobedience 
on their part, but from the infidelity and disobedience 
of others, w T hat would then be the decision ? Doubt- 
less, that the whole condemnation and punishment 
should rest alone upon those w T ho had thus disbelieved 
and disobeyed. Or could the officers and men both, 
urge that, believing in both the utility and possibility 
of what was commanded, they all tried to the utmost 
in their power to carry out the instructions, and that 
the failure was wholly caused not from any disbelief 
or disobedience on their part, but from an actual in- 
ability to do what w r as required; can not every one 
see that in that case no guilt would attach to any one, 
and that such an excuse would alone be sufficient to 
relieve from condemnation? So with respect to this 
world's conversion to Christ during the present gene- 
ration of Christians. A doubt as to its possibility is not 
sufficient to relieve from responsibility. Nothing short 
of an effort to the utmost of the power of the whole 
Church will be thus sufficient. An effort, too, which 
has never yet been put forth, for even the first — which 
probably was the most unanimous, energetic, and 
effective that has ever been made — doubtless lacked 
more or less of what it should have been ; much more 
every subsequent effort. At the same time' all must 



280 the world's spiritual conquest. 

admit that such an effort could have been made, and 
can now be put forth, and continued, too ; and that 
should it be done, there is no reason at all to doubt 
that this world would soon be subdued spiritually. If, 
therefore, it be not done during the present generation 
of Christians, can Christians now living blame any- 
one except themselves ? For will it not be just as 
they prefer? 

Is this so ? Is this world's spiritual conquest a 
success or & failure just as Christians prefer? Doubt- 
less just as they prefer. Now, it is unnecessary to 
undertake to prove to another that of which he is 
conscious, and hence it is unnecessary to undertake 
to prove to the Christian that whatever he does he 
does it freely and as he prefers ; for if he be con- 
scious of anything, he knows that he thus acts. If, 
therefore, he tries to find out what is duty and to dis- 
charge the same, he knows that he does it freely; 
and that whenever he fails or neglects to do so, it is 
the same — he acts freely and as he prefers. And 
does he not equally know that the work of subduing 
this world to Christ is either a success or a failure 
just as he freely prefers to ascertain or not to ascer- 
tain and to discharge or not to discharga Christian 
duty ? Doubtless he either know T s, or, at least, may be 
as conscious of the one fact as of the other. 

Now, there can be no reasonable doubt as to the 
tendency and results of consistent or inconsistent Chris- 
tian conduct, for they are a matter of intuition, as well 
as of experience and positive fact. Suppose, then, 
Christians indulge in consistent or inconsistent con- 
duct, living purely or impurely, having their con- 
duct uniform or variable, unanimous or discordant, 



THE WORLD'S SPIRITUAL CONQUEST. 281 

and thus either promote or defeat this world's spir- 
itual conquest, is it as they prefer, or do they act from 
necessity ? 

None but a fool or a maniac will contend that he 
acts from necessity. IFone is at all rational, he knows 
that when he acts at all he does it freely, and not 
from necessity. And hence the Christian knows 
that he is perfectly free to act right or wrong, just as 
he prefers ; and that when he acts wrong he does it 
just as freely as when he acts right, and hence that 
he is perfectly free to choose or to refuse what will 
either promote or defeat this world's conversion to 
Christ. And hence that the work is either a success 
or a failure just as he prefers. 

Herein, therefore, is especially evident the Chris- 
tian's awful accountability and responsibility with 
respect to the evangelizing work. 1. To the full 
extent of his ability it is left in his hands. 2. It is 
thus far suspended upon his will. 3. It is thus far 
a success or a failure, just as he prefers. If the Chris- 
tian acted from necessity and not freely, he would be 
neither accountable nor responsible for anything he 
either did or neglected to do. But acting freely as he 
does, and thus freely choosing or refusing what will 
either promote or defeat this world's conversion to 
Christ, so far as he actually prefers what will cer- 
tainly defeat the work, thus far he is positively ac- 
countable and responsible for its failure. 

No one properly acquainted with the elements of 
his own nature, with his relationships and obliga- 
tions, and especially with the scheme of redemption, 
can possibly doubt the correctness of what has now 
been said. And even should any be destitute of such 
an understanding, they are without excuse; for the 



282 the world's spiritual conquest. 

knowledge is within their reach and can very easily- 
be obtained. 

Since, then, the work of subduing this world 
spiritually is, to the full extent of their ability, left in 
the hands of Christians now living, because required 
of them as much as any that ever have lived or ever 
will live ; and since, if they should do what is re- 
quired, there is no reasonable doubt that the work 
would soon be accomplished ; and since they can do 
what is necessary to the accomplishment of the work, 
and especially since it is suspended upon their will 
and is either a success or a failure just as they prefer, — 
therefore so far as they fail to do all within their 
power to accomplish the work, thus far it will be ex- 
clusively their own fault if it is not done ; and they 
will be entirely accountable and responsible for its 
failure. 

And here it should be noted that the fearfulness of 
the account and the awfulness of the responsibility 
arise from their contents. Let us, therefore, for a few 
moments, now attend to those contents, and carefully 
note and reflect upon that for wjaich Christians of the 
present generation will, be accountable and responsi- 
ble, in case, on account of their own neglect, this world 
be not converted to Christ during their time 

1. God's dishonor. Spiritual conquests have very 
much to do with God's declarative glory ; for in pro- 
portion to their success is he honored, and in propor- 
tion to their defeat is he dishonored. Because so far 
as spiritual conquests are successful is it manifest that 
God is superior to the enemy in wisdom, power, and 
goodness ; but so far as they are unsuccessful is it 
implied that God is either indifferent to the welfare 
of his creatures or inferior to the enemy in wisdom 



THE WORLD'S SPIRITUAL CONQUEST. 283 

and power. For so far as one is interested in the 
welfare of another, he will naturally desire and seek 
his good. Failing in either, therefore, implies either 
a want of interest or a lack of ability. Accordingly, 
since spiritual defeats^ are a great injury to God's 
creatures, they imply that he lacks either an interest 
in their welfare or the ability with which to secure 
their good, and hence inferior to the enemy in wisdom 
and power, or lacking in goodness. This, now, is an 
awful.calumny upon God's character ; for he is not in 
the least indifferent to the welfare of his creatures, . 
nor inferior to the enemy in wisdom and power. 
Consequently, every spiritual defeat arises not from 
any want of interest or inferiority of God, but — so far 
as they fail to do all they can to promote them — from 
the willful and reckless disobedience of Christ's pro- 
fessed followers. So far, therefore, as they thus fail, 
they alone are accountable and responsible for every 
God-dishonor arising from spiritual defeats. It is a 
terrible thing thus to dishonor God. For he being 
a jealous God, and determined to punish "according 
to the deed," will very severely afflict those who thus 
tarnish his glory. 

2. Another thing for which Christians will be 
accountable and responsible in case of an unnecessary 
failure will be the loss of those who, on account of it,, 
will perish eternally. After a moment's thought, any 
one can easily perceive that the number of souls saved 
or lost will be in proportion to either the success or 
the failure of the evangelizing work, and hence that, 
if the work be not completed during the present gen- 
eration of Christians, vast numbers who would other- 
wise be saved will be eternally lost; and hence that,, 
since the work is either a success or a failure just as 



284 the world's spiritual conquest. 

'Christians freely choose, souls will be saved or lost 
just as they prefer. If, now, vast numbers are eter- 
nally lost just because professing Christians freely 
choose not to know nor to do what will save them, 
will not their blood be required at their hands? Every 
'Christian, even though he shudder at the thought 
that such an awful loss should occur through his own 
preference, yet, doubtless, will admit that if souls 
should thus be lost, .his garments would be stained 
with their blood ; nor could he possibly avoid the guilt 
:and awful consequences of their ruin. 

Fearful indeed, therefore, is the Christian's account- 
ability and responsibility with respect to this world's 
•conversion to Christ; for doubtless the work is either 
:a success or a failure just as he freely chooses, and 
"hence God honored or dishonored, and souls saved 
or lost, just as he prefers. 



CHAPTER II. 

AN EXHIBITION OF PROFESSED CHRISTIAN CHARACTER. 

And now we come to an exhibition of professed 
'Christian character in a light either the most ennobling 
;and attractive or debasing and detestable. For nothing 
•can be more godlike, ennobling, and attractive than 
for one man to desire and to do all within his power 
to promote the welfare of another. Just in propor- 
tion as a professing Christian possesses and manifests 
such a spirit is he like Christ and transformed into 
his image; but so far as one possesses and manifests 
:a preference that his fellow should be injured and 



THE WORLD'S SPIRITUAL CONQUEST 285 

destroyed does he exhibit a savage, beastly, and satanic 
disposition. Especially is this true, and even worse,, 
with respect to a professing Christian; for in addition 
to the savage, the beastly, and the satanic disposition 
is the hypocritical, because every professing Christian 
pretends, at least, to be the friend of and to desire the 
welfare of the one he shows a preference should 
be ruined. 

I am aware that the w T ord preference is a very strong- 
term, and to the worldly, the indifferent, and hard- 
hearted professor a very bitter pill, but it must be 
swallowed ; for I again repeat that, if this world be not 
conquered spiritually during the present generation of 
Christians, it will be because at least a part, if not all,, 
of them prefer it should not be done, which, you 
perceive, would be the same as preferring that vast 
numbers should be eternally lost rather than that they 
should be saved. What an awful preference ! Indeed,, 
wha # t would be the character of the man or woman 
who, under such circumstances, should possess and 
manifest such a preference ? Could there possibly be 
a worse disposition, or a worse human monster? 

Suppose, for instance, that a parent or a guardian, 
upon whom were dependent a number of helpless, 
children, should prefer to trifle away in frivolity and 
nonsense the time and .opportunity for securing sup- 
plies for those children, in consequence of which they 
perish with cold or hunger ; what would be thought 
of him ? Would he naturally be looked upon as irre- 
sponsible and innocent ? Nay, would he not rather be 
considered and represented as one of the vilest mon- 
sters imaginable, and deserving at least a hundred 
thousand deaths, if not more ? 

Again : What would be thought of one who, 



286 

standing upon the bank of a river and perfectly able 
to save others in a drowning condition, yet would prefer 
to let them perish rather than put forth a proper effort 
for their rescue and salvation ? 

Again : What would be thought of one who, 
finding a burning building and knowing that there 
were a number within slumbering and unconscious of 
their situation and danger, yet would prefer to pass on 
and allow those thus exposed to perish in the flames 
rather than to do what could be done to arouse and 
rescue them from such a death ? 

Or again : Suppose a number find many others 
infected with an insensible and awful disease, eating 
at their vitals and threatening their destruction, soul 
and body, for both time and eternity ; a disease, too, 
the nature and tendency of which the former profess 
to understand, and that there is a physician and a 
remedy, from which they themselves have obtained a 
cure, but prefer to allow those thus infected, and ex- 
posed, to perish, rather than to put forth a proper 
effort to arouse and save them before it be too late. 

Now, should any, knowing their condition, allow 
others thus exposed to perish without putting forth 
a proper effort to save them, I again ask what would 
be thought of them ? "Would they not naturally be 
considered and represented as the vilest monsters of 
human kind, and guilty of the death and stained 
with the blood of those thus destroyed ? Doubtless 
they would. 

Is not the case precisely the same with respect to 
Christians and the impenitent? Are not sinners in- 
fected with an insensible and awful disease, eating at 
their vitals and threatening their destruction, soul 
and body, for both time and eternity ? Also, do not 



THE WORLD'S SPIRITUAL CONQUEST. 287 

Christians profess to be thoroughly acquainted with 
the nature and tendency of that disease, and that 
there is a physician and a remedy, from which they 
themselves have obtained a cure ? 

Also, are riot the impenitent in the floods and 
flames of temporal and eternal ruin, and liable at any 
moment to be swallowed up and utterly and eternally 
destroyed ? Also, are they not at the same time 
slumbering and, to a very great extent, unconscious 
of their situation and danger ? Also, have not pro- 
fessing Christians the gospel plank, or the means in 
their possession by which they could, if they would, 
arouse and rescue these souls before it be too late ? 

Again : Are not the impenitent as dependent upon 
Christians for preservation and salvation as are help- 
less and unconscious children upon parents or guard- 
ians for the^ necessaries of life ? Are not spiritual 
light and food and saving influence as necessary to 
the preservation and salvation of the sinner as care, 
raiment, and food are to the preservation and life of 
the child? 

Indeed, the impenitent are in the midst of thick 
moral darkness and surrounded with terrible dangers. 
How, then, can they be preserved and saved without 
spiritual light ? Also, they are dreadfully corrupt, 
" from the crown of the head to the sole of the feet, 
full of bruises and putrefying sores." How, then, can 
they be preserved and saved without spiritual salt ? 
Also, they are famishing for want of the waters and 
bread of life. How, then, can they be preserved and 
saved without a supply of both ? 

Certainly the impenitent can neither be preserved 
nor saved without spiritual light, saving influence, 



288 • the world's spiritual conquest. 

and the waters and bread of life. Is it not equally 
true that they can obtain neither only so far as Chris- 
tians see fit to impart them ? Is not Christian light 
as necessary to the moral world as is sunlight to the 
natural ? God works by the use of means. It is by 
means of sunlight he dispels the natural darkness 
and illumines the natural world. Is it not equally 
true that it is by means of Christian light he removes 
the moral darkness and enlightens the moral world ? 
Then are not sinners as dependent upon Christians 
for spiritual light as is the natural world upon the 
sun for sunlight ? 

So, too, with respect to virtue of salt. It is by 
means of the virtue of salt that natural things are 
preserved and saved. Is it not equally true that it is 
by means of the saving influence of Christians that 
the impenitent are, to a very great extent, preserved 
and saved ? It is certain from the account that had 
there been a little more of that influence in Sodom 
and Gomorrah, those cities would have been pre- 
served; but for want of which they were utterly 
destroyed. 

So, too, with respect to spiritual nourishment. Are 
not the impenitent as dependent upon Christians for 
spiritual food as are helpless and unconscious children 
upon parents or guardians for the necessaries of life ? 
It is certain that the helpless and dependent can be 
neither preserved nor saved without the necessaries 
of life, received through the hands of others. Is it 
not equally true that the impenitent can be neither 
preserved nor saved without the spiritual waters and 
bread received through the hands of Christians ? For 
instance, would a single heathen or any other of the' 



THE WORLD'S SPIRITUAL CONQUEST. 28$ 

impenitent ever have received any spiritual light, or 
nourishment, or saving influence, had Christians done 
nothing to impart them ? 

Is not the analogy ^-nature to grace, with respect 
to such things, as true and real as it well can be ? 
Show that the natural world can receive light with- 
out the sun and preservation without the virtue of 
salt, and the helpless and dependent supply and 
support without the aid of others, then, and not 
till then, can it be shown that the impenitent can 
be preserved and saved without Christian exertion 
and influence in their behalf. Suppose, then, the 
moral darkness be not removed by the spiritual light, 
nor the saving influence exerted, nor the waters and 
bread of life imparted, and thereby the impenitent 
perish in their sins, will it not be just because pro- 
fessing Christians have actually preferred to withhold 
such things, and thus far will certainly be account- 
able and responsible for their ruin ? 

True, by using the term preference I know that 
I am again touching a very tender cord; for no 
Christian would, if he could help it, have it true — even 
if it is — that he has actually preferred to withhold any 
thing really necessary to the eternal welfare of an 
immortal soul. And hence if there be a conscious- 
ness that it ever has been thus, or is now being done, 
very likely a number of subterfuges will at once 
occur. One that some things were disbelieved and 
disliked, and therefore excusable ; another that it was 
not duty, and therefore excusable ; another that duty 
can be discharged by one better than another, and 
therefore excusable ; another that it was of no use to 
do anything, and therefore excusable ; another that 

others had done enough already, and therefore excus- 
is*— 



290 the world's spiritual conquest. 

able; another and especially that there was not 
time, or not the proper season of the year, or bad 
weather, and therefore excusable. All of which are 
frequently heard respecting Christian duty and the 
loss of souls. 

But how would such excuses appear with respect 
to the body and this life ? Suppose, for instance, that 
a parent should suffer his children to perish for want 
of proper care. Would it do to urge that there were 
some persons or things he disbelieved and disliked, 
or that he did not think it duty to attend to them, or 
that he could not discharge the duty as well as 
others, or that it was of no use to do anything for 
them, or that other parents had done enough already, 
or that he had not time, or it was not the proper 
season of the year, or bad weather, or had something 
else to attend to ? We all know that with respect to 
the body and this life, such excuses would not do. 
And that should any parent take such a course, and, 
as a justification, urge such excuses, it would be be- 
lieved either that he was a maniac or that he actually 
preferred the torture and destruction of his children 
to their preservation and welfare ; and that he would 
naturally be detested and execrated as one of the 
vilest monsters imaginable, and adjudged as deserving 
the severest punishment that could be inflicted. And 
so, if professing Christians withhold from the impeni- 
tent spiritual light, saving influence, and other things 
necessary to their eternal good, will it not be just be- 
cause they actually prefer their ruin and wretched- 
ness to their preservation and salvation? JVhat an 
awful preference ! And especially on the part of one 
pretending to what a professing Christian does ! 
But is not such the actual preference of every one so 



THE WORLD'S SPIRITUAL CONQUEST. 291 

far as he fails to do all within his power to conquer 
this world spiritually, and thus save the souls of the 
perishing ? 

Now, whatever may be thought, or supposed, or 
guessed, or desired, or believed to the contrary, such 
is verily the fact ; for to choose not to do what will 
save souls is the same as to prefer their eternal ruin. 
And this every one does so far as he fails to do all he 
can to overcome the powers of darkness, and thus 
subdue this world to Christ. "What, however, should 
be thought of the man or woman who, professing to 
be deeply interested in the welfare of another, yet not 
only by inattention and neglect shows a preference and 
even a pleasure in his injury and ruin, but laughingly 
and recklessly indulges in what will render less sensible 
and make more certain his endless destruction? But 
perhaps one may ask, " Is it possible for such a human 
monster to exist?" Now I wish it distinctly understood, 
and remembered, too, that I am not here indulging in 
fancy sketches, but dwelling upon dread realities; 
for certainly Christians pretend, at least, to be deeply 
interested in the welfare of souls. At the same time, 
so far as they indulge in any unnecessary inattention 
or neglect, especially anything else that is wrong, they 
do actually manifest a preference that souls should be 
lost, and by so doing render less sensible and make 
more certain their eternal ruin. 

Yet I ask, how can a viler, more debasing and 
detestable disposition be possessed and manifested, or 
a worse human monster exhibited, than for a profess- 
ing Christian to take such a course? 

1. "What awful hypocrisy! Now, it is very hypo- 
critical for one to profess to be deeply interested in 
the welfare of another and then do nothing in special 



292 the world's spiritual conquest. 

for his good,' but to thus profess, and then indulge irt 
what tends to the worst injury of another, is a hypoc- 
risy too awfully horrible for either description or even 
conception. And yet such is the hypocrisy exhibited 
by every professing Christian so far as he fails to do 
what he can to save souls. 

2. How terribly savage! The wild Indians, in 
whooping and dancing around, or quietly and smil- 
ingly witnessing the writhings of their victims in the 
flames, do not appear more savage than a professing 
Christian who, in the midst of the hum and buzz of 
busy life, witnesses unmoved either the riotings or 
writhings of souls in either partaking of or suffering 
the consequences of sin ; especially so far as he indulges 
in what tends to their worst injury. 

3. How very beastly ! Could even a beast exhibit 
greater insensibility or irrationality and want of sym- 
pathy than for a professing Christian to treat with 
indifference and neglect the benighted and perishing 
around him, and thus show not only a preference, but 
even a pleasure in their wretchedness and ruin, rather 
than their rescue and salvation ? 

4. How awfully satanic ! Can a worse element be 
conceived as belonging to even Satan's disposition 
than that which could induce a professing Christian, 
not only to neglect, but especially to indulge in what 
he himself knows would render less sensible and make 
more certain the sinner's temporal and eternal ruin ? 

I repeat, a more hypocritical, savage, beastly, and 
eatanic disposition can neither be possessed nor mani- 
fested, nor a worse human monster exhibited, than for 
a professing Christian to take such a course. And yet 
is not such the disposition, and such the human mon- 
ster exhibited, so far as a professing Christian fails ta 



THE WORLD'S SPIRITUAL CONQUEST. 293 

do all within his power to conquer this world spirit- 
ually? It certainly is, for thus far, notwithstanding 
his profession, he does actually manifest a preference 
that souls should be lost, and by so doing even renders 
them less sensible and makes more certain their end- 
less destruction. 

But, after all, it may be asked, is it possible for 
such hypocrites, savages, beasts, or demons in human 
form, or " wolves in sheep's clothing," to exist? And 
yet how else can we account for the worldliness, the 
indifference, the inactivity, the vanity, the frivolity, 
and the nonsense on the part of so many pretending to 
be Christians ? See them as they seek first the world, 
and last the world, and the world all the time; and 
conform to this and conform to that to court the fa- 
vor and catch the applause of the giddy multitude ; 
having respect to relationships, to the color of the skin, 
to a gold ring, to a pretty face, to a fine dress, to a full 
purse ; " seeking the uppermost seats at feasts," and 
saying to the poor, " Stand thou there, or come here 
and sit on my footstool"; making others very poor 
to become rich themselves, rather than, as did Christ, 
becoming poor to make others rich ; by the Holy 
Spirit through the apostle represented as "proud, 
heady, high-minded "—in one sense, but very low- 
minded in another sense ; " wells without water, clouds 
without rain, raging waves of the sea, foaming out 
their own shame " ; " having a name " simply " to live, 
while they are dead, twice dead, and plucked up by 
the roots." 

How very painful to the heart of every soundly 
converted and devoted or living Christian, to know and 
realize that there are any such clogs to Zion's wheels 
And yet so it is. But though, at the present time 



294 THE world's spiritual conquest. 

very many professing Christians seem to be of that 
stamp yet, God be thanked, that at least there are 
still some of a different character ; and those, too, 
whose hearts are touched, and who approve of the 
statements now being made and the work now being- 
done; and who, too, moan in sadness over Zion's 
desolations and Christian operations, and are awfully 
disgusted with such monstrous conduct as for one to- 
profess — as every Christian does — to be deeply inter- 
ested in the welfare of souls, and then not only neg- 
lect to do what will save them, but actually indulge 
in what tends to their worst injury in both time and. 
eternity. 

Upon such alone, however, so far as Christians 
are concerned, rest the whole accountability and 
responsibility of the loss of souls through the defeat 
of the evangelizing work. And fearful indeed will 
it be to meet, when summoned into God's flaming 
presence to pass through the fiery ordeal of being- 
judged " according to the deeds done in the body." 

Oh, for the time to hasten when every professing 
Christian, conscious that he has "fought a good 
fight," may realize that he can pass through that 
ordeal without the blood-stain of a single soul upon 
his skirt, and hear from the .Great Judge, " Well 
done, good and faithful servant ; enter thou into the 
joy of thy Lord." 



THE WORLD'S SPIRITUAL CONQUEST. 295 



CHAPTER III. 

WHO ARE THE MOST ACCOUNTABLE AND RESPONSIBLE FOR 
SPIRITUAL DEFEATS. 

Having now, upon Christian accountability and 
responsibility, noticed their import, extent, certainty, 
nature, and fearfulness, as well as presenting an ex- 
hibition of Christian character in the light of the 
whole, I again propose, by the aid of the Holy Spirit, 
to continue this part of the subject, dwelling upon 
the question, who among professing Christians are the 
most accountable and responsible for spiritual de- 
feats. And here, doubtless, in the estimation of the 
wise, it is unnecessary to state that a more important 
question can not be taken up than the one now pro- 
posed for consideration, for probably there is no other 
involving more for both time and eternity. 

And here, in general, I will state that those the 
most accountable and responsible for spiritual defeats 
are that class of professing Christians living the most 
inconsistent with their profession. But here it is 
true that all the different denominations maybe more 
or less involved ; for though in some respects one 
may be more consistent than another, yet in other 
respects it maybe just as inconsistent. Indeed, at 
the present time, and on the part of all the different 
denominations, I think it can be truthfully affirmed 
that "the cumin, mint, and anise " are receiving 
very much more attention, interest, and effort than 
"the weighty matters of the law." Scarcely any 
fault at all can be found with professing Christians 



296 the world's spiritual conquest. 

for their zeal in the things in which they differ, 
but there seems to be a terrible looseness in the things 
in which they agree. Church polity, the ordinances, 
and other such things receive great attention v and in- 
terest, while purity of heart and conduct seem to be 
almost wholly out of sight. And here I ask, what 
great difference, after all, between the so-called evan- 
gelical denominations with respect to worldly con- 
formity and inefficiency ? True, some may go to a 
greater extreme in that direction than do others, and 
yet are they not all more or less guilty ? Doubtless 
all of a prayerful spirit will admit not only that such 
is altogether too true, but that it is a very painful 
fact. 

Now, so far as a denomination, a church, or pro- 
fessing Christian indulges in covetousness, worldly 
conformity, spiritual indifference, inactivity, and in- 
efficiency, thus far each and all are accountable and re- 
sponsible for spiritual defeats. As Dr. William Crosby 
says : " If I w T ere called upon to point out the most 
alarming sins of to-day, I would not mention drunk- 
enness, with its crazed victims ; nor harlotry, with its 
hellish orgies ; nor gambling, with its debauched and 
dishonest crew, — but the love of money on the part of 
men, and the love of display on the part of women. 
While open vice sends its thousands, these fashionable 
and favored indulgences send their ten thousands 
to an endless perdition. And yet the poor victim, 
while thus indulging, is allowed by public opinion to 
think himself or herself a Christian ; when the 
drunkard, the prostitute, and the gambler are not de- 
ceived by such a thought for a moment." A terrible 
contrast and indictment, but they are both true. The 
only way, therefore, to avoid such an awful position 



THE WORLD'S SPIRITUAL CONQUEST. 297 

and implication is to lay aside all worldliness and in- 
dulge in nothing inconsistent with the spirit, teach- 
ings, and example of Jesus Christ. 

And here I will state that though all the different 
evangelical denominations indulge in some things 
tending to spiritual defeats, yet there are other things 
in which some are more guilty than others. One of 
those things, and, in my judgment, the principal cause 
of about every other spiritual derangement, is un- 
christian dissension. Doubtless nearly or quite every 
spiritual disorder now in the Christian community 
can be traced directly to that source. The reasons 
for this are — 

1st. Christians can not differ and all be right 
wherein they disagree. If, therefore, they differ, one. 
;>r all must be wrong. 

2d. Indulgence in an evil is like the letting-out 
of water. Touch a single pebble of the embankment, 
and the flood-gates are thrown wide open and the 
dike all washed away. One of the best illustrations 
of this point can be found in the history of Roman 
Catholicism, where, from slight deviations, the plan 
of redemption was finally so perverted as that salva- 
tion by penance through the Pope was actually sub- 
stituted for redemption by faith through Christ. 

3d. We are creatures of influence. If, therefore, 
one goes astray, he will naturally draw all others after 
him. Here, doubtless, we can account for the world- 
liness and other spiritual disorders among professing 
Christians, not only in the past but at the present 
time. Some having stepped aside into a forbidden 
path, have thus opened the flood-gates of evil upon 
themselves, and are naturally drawing all others into 



298 THE world's spiritual conquest. 

the vortex with them. Doubtless every evangelical 
denomination of this gospel-enlightened land needs 
the admonitions and is threatened with the judg- 
ments which fell upon at least live of the seven 
churches of Asia Minor. And here I will start the 
question, whether or not it he true that the light of 
the gospel is to go out in this favored land, and this 
nation relapse into a state of heathenish darkness, 
while the Old World, where it at first flourished, 
receives back again the Christianity it once rejected ? 
" Let him that thinketh he standeth, take heed lest 
he fall." Doubtless this admonition is especially 
adapted to the present spiritual condition of this 
nation. And should God, on account of the impiety 
jof professing Christians and the recklessness of the 
impenitent, be moved to transfer the light of the gos- 
pel from this nation to Asia Minor and other parts of 
the Old "World where it at first shone forth, fearful 
indeed will be the accountability and responsibility 
of those who are the principal cause of it. 

4th. Christian unanimity is necessary not only to 
the avoidance of spiritual evils, but to the triumphs 
of the Cross. " In union there is strength " ; in divis- 
ions, weakness. In proportion, therefore, to unchris- 
tian dissension and division is there spiritual weak- 
ness and defect. So far, therefore, as a professing 
Christian is a means of either originating or perpet- 
uating unchristian dissension is he accountable and 
responsible for spiritual defeats. This brings us 'to 
that class who are the most accountable and respon- 
sible for spiritual defeats. But to know that one is 
of that number, and why he is such, requires a full 
description and knowledge of his character. And 



299 

now we will note in detail some of the characteris- 
tics of those who are thus the most accountable and 
responsible. 

1. In general theyrnay be called " Thessalonians." 
That is, a class of Christians less noble than those of 
Berea. For the Bereans, after listening to even in- 
spired apostles, " searched the Scriptures daily to see 
whether those things were so." In other words, 
those the most accountable and responsible for spir- 
itual defeats are a class who take for granted what 
they have been taught. They believe and practice 
what they do, not because they know they are right, 
but because they have thus been taught by relatives 
and friends. Reason with them on the subject; if 
uneducated, like Roman Catholics, they will at once" 
refer to father or mother or some other earthly rel- 
ative or friend, or especially to the preacher or the 
"praste." If educated, or ministers themselves, they 
will try by a sophistical course of reasoning to con- 
vince you of what they themselves have already 
taken for granted. Not succeeding to their heart's 
content, they doubtless will become offended and re- 
fuse utterly to have any more to say to or to do with 
you. Thus showing — 

2. That they are a class lacking a teachable spirit. 
Let Satan succeed in getting a professing Christian 
to take the first step in error, and it will not be at all 
difficult to induce him to take the second — that is, to 
assume infallibility. One of the best evidences of 
erroneous faith and practice is an intolerant spirit r 
obscure or sophistical reasoning, and improper 
irritability in conversing upon the subject. Or — 

3. Those the most accountable and responsible 
for spiritual defeats are a class of spiritual maniacs in 



300 the world's spiritual conquest. 

the things in which they are wrong. A maniac is an 
irrational person. And certainly intolerance, sophist- 
ical reasoning, and improper irritability are all very 
irrational. 

4. They are a class sinfully selfish. That is, they 
.are unwilling to do by others as they would have 
others do by them. They ask what they will not 
„give. They say to others, " Give up to us, give up to 

us ; believe and practice as we do." But they them- 
selves can not afford to be quite so benevolent. Now, 
this wanting everything one's self, and an unwilling- 
•ness to yield to another his due or what is right, is 
an awfully sinful selfishness — the kind of selfishness 
indulged in by the class we are dwelling upon. Yet 
at the same time it should be distinctly understood, 
and remembered, too, that nothing is to be yielded or 
given up by any one, except what is positively known 
from actual investigation to be wrong. Nor can any 
one positively know what is right or wrong, in either 
his faith or practice, until he has thus actually investi- 
gated. Consequently, it is uncharitableness and un- 
holy selfishness to ask another to yield or give up to 
us until we know that we have thus investigated. 
And this the class, referred to has never done^and 
hence are not in possession of any such knowledge. 

5. They are a class of bigots and defamers ; for, if 
others do not yield to their unreasonable demands, 
they will cry out, " Bigotry, bigotry, willful blindness," 
when, in fact, they themselves are the bigots, far big- 
otry consists in asserting without proof. They, there- 
fore, are the greatest bigots who cry out bigotry 
without showing the justness of their charge. 

6. They are a class holding to non-essentials in 
Christianity, and thus virtually charging God with 



THE WORLD'S SPIRITUAL CONQUEST. 301 

arrogance and nonsense; for the terra " non-essential," 
or not essential, when analyzed, properly signifies what 
is not necessary and nonsensical, for what is not essen- 
tial is not necessary, ami hence to require any such 
thing would be arrogant and nonsensical. To assume, 
therefore, that there are non-essentials in Christianity 
is virtually contending that God has required what is 
not necessary, and thus acted arrogantly and nonsens- 
ically, which, you perceive, amounts to the charge- 
against God of arrogance and nonsense. This, now, 
must be very insulting and displeasing to God. So 
far, therefore, as a professing Christian thus indulges, 
he is serving Satan, losing God's favor, and the cause 
of spiritual defeats. But in applying the term " essen- 
tial " to the different parts of Christianity, it is to be 
understood in both a direct and indirect sense — that \s r 
for instance, the atonement, true repentance, the new 
birth, proper faith, and the direct operation of the 
Holy Spirit in, producing such changes in the soul are 
each and all directly essential to salvation; while 
church organization, the ordinances, the preaching of 
the gospel, and other such things are indirectly essen- 
tial to salvation. Or, in other words, Christianity may 
in general be defined as consisting in means and ends 
— the end necessary to salvation, and the means nec- 
essary to the end ; and hence the means as essential 
to salvation as the end, for the end without the means 
could not possibly be secured. Or, in other words,, 
every thing essential to God's declarative glory and 
the soul's salvation is of infinite importance in some 
way. Every part of Christianity is thus essential. 
Therefore every part of Christianity is of infinite im- 
portance either directly or indirectly, or as means or 
ends, and hence of equal importance, for nothing can 



302 the world's spiritual conquest. 

be anything more than infinite. Such is every dictate 
•of infinite wisdom; it is just like itself — infinitely wise, 
and hence equally wise ; and consequently there can 
not possibly be any non-essentials in a Christianity 
which God has dictated. 

And now we have come to the point where the 
class under consideration are found to be the most ac- 
countable and responsible for spiritual defeats, for, 
holding to matters of indifference or non-essentials in 
Christianity, they can as conscientiously change their 
faith and practice to suit others as not to do so, while 
those holding to no such thing can not so conscien- 
tiously do it. For instance, believing that church 
government is non-essential, they can as conscien- 
tiously adopt a congregational form of government as 
any other, and thus agree with Congregationalists. 
And so, too, with respect to baptism. Believing in 
two or three different modes for baptism, they can as 
conscientiously adopt one mode as another, and hence 
can as conscientiously adopt immersion for baptism as 
sprinkling or pouring, and thus agree with immersion- 
ists. And so on of other differences among professing 
Christians. But those holding to no such thing in 
Christianity can not conscientiously thus vary their 
faith and practice. For instance, those holding that 
every part of Christianity is of equal importance, or 
essential to salvation in some way, can not conscien- 
tiously adopt any other form of church government, or 
mode of baptism, or anything else required, until con- 
vinced that they are wrong. Not so those holding to 
matters of indifference or non-essential in Christianity. 
Not believing that church organization, government, 
baptism, the Lord's Supper, and other such things are 
xeally essential, they can as conscientiously adopt one 



THE WORLD'S SPIRITUAL CONQUEST. 303 

tiling as another; especially if it appears to be at all 
scriptural. Not doing so, therefore, for the sake of 
peace, harmony, and success, they are the most ac- 
countable and responsible for spiritual defeats. But 
who it is that is thus accountable and responsible each 
one can determine by trying himself with what has 
now been said. 

And here another very important question arises : 
Who of the class now under consideration are thus 
the most accountable and responsible? Of course, 
those occupying the positions of instructors or leaders. 
And among these naturally come up, first, the older 
members of the Church, or the fathers and mothers in 
Israel, who have charge of the spiritual children ; and, 
second, the instructors of the leaders. Fearful indeed, 
is the accountability and responsibility of those in- 
structors ; for though they may have been wrongly 
taught in their childhood, yet it is not necessary that 
they should remain in such a condition. And here I 
will repeat what I have before mentioned, viz., that no 
one, in the end, will be able to plead even careless, 
much less willful ignorance in extenuation of guilt 
and punishment. I make these statements to stir up 
all minds in regard to the awful accountability and 
responsibility of theological teachers 

Now, a word as to the awful recklessness of those 
who will not give even proper attention to this sub- 
ject, much less do what they can to prevent spiritual 
defeats. I think all will admit that Christian account- 
ability and responsibility is one of the most feai 
and momentous or infinitely important subjects tl 
can possibly occupy the human mind. What, then, 
should be thought of that professing Christian or 
minister of the gospel, and especially an instriictoi 



304 the world's spiritual conquest. 

ministers, who manifests any indifference upon such a- 
subject ? Could greater recklessness be conceived than 
that which would cause such indifference? I, for one, 
think not. And here, to illustrate, nothing need be 
said about the savage and inhuman massacre of the 
helpless women and children either by the Sepoys of 
India or by the Turks of Ceylon. But suppose that 
in different parts of a community, and upon the prem- 
ises of the wealthy, there were a number of stagnant 
pools fermenting and throwing oft' a poisonous malaria, 
infecting the atmosphere and creating very painful 
and destructive diseases, thus filling peaceful homes 
with sorrow, sickness, and death, and hurrying vast 
numbers to a premature grave — pools, too, that could 
be easily drained, and thus prevent such fearful havoc — 
but their owners, though an actual damage even to 
them, yet perfectly indifferent as to their existence, thus 
showing not only a preference, but even a pleasure, in 
the wretchedness and ruin which they themselves, if 
they would, could easily prevent ; I ask what would 
be thought of them ? "Would they not naturally be 
considered the worst human monsters imaginable ? 
Doubtless they would. Nor is this picture over- 
wrought, for in connection with the different denom- 
inations there are a number of theological and other 
institutions which these pools properly represent, 
because they are constantly inculcating error, and thus 
perverting and corrupting the truth, fatally infecting 
the moral atmosphere, and creating sectarian gangrene 
—one of the most subtle, malignant, and destructive 
spiritual diseases that can be conceived; filling the 
Christian community with disagreement, dislike, dis- 
cord, and division; subverting the law of love and 
benevolence and, finally, every Christian grace and 



THE WORLD'S SPIRITUAL CONQUEST. 305 

gospel principle; keeping up among Christians envy, 
jealousy, strife, and vainglory, and almost every other 
evil propensity imaginable ; worse than wasting Zion's 
resources; causing infidelity, and thus aiding Satan 
the most effectually possible in his work of dishonor 
and death, and hurrying vast numbers to both temporal 
and eternal ruin. Yes, I repeat, said institutions are 
the pools whence flow the streams which poison the 
moral atmosphere, blighting and withering every 
spiritual plant, rendering Zion worse than a barren 
wilderness, depopulating heaven, and glutting hell 
and eternal torment with immortal souls. Perhaps, 
now, it may be denied that this is being done by any 
Protestant, while at the same time it is contended 
that this is being done by every Roman Catholic. 
Nor will this be contended because Roman Catholics 
teach no truth at all, but because the error they teach 
tends to subvert the whole truth and to destroy every 
Christian grace and gospel principle, and thus to ruin 
everything for both time and eternity. Now, it may 
be true that no Protestant teaches all of the same kind 
nor the same amount of error as do Roman Catholics, 
but is it true that they teach no error at all ? Cer- 
tainly not, because they disagree among themselves, 
and this can not be done and all be right ; for if two 
disagree, one or both must necessarily be wrong 
wherein they differ. Since, therefore, Protestants do 
actually disagree among themselves, one or all must 
necessarily be wrong and, like Roman Catholics, incul- 
cating error, and thus subverting the truth and every 
Christian grace and gospel principle, and ruining 
everything. Now, that such is the tendency and 
results of such instruction can not be reasonably 

denied. At least it is admitted that, mixing truth 
20- • 



306 the world's spiritual conquest. 

and error as do Roman Catholics, such is the fact. 
'But is it any the less true with respect to Protestants, 
so far as they thus indulge ? It certainly is not. Aud 
hence, since Protestants, like Poman Catholics, mix 
truth and error, they are accountable and responsible 
for the terrible tendencies and dreadful results of 
Poman Catholicism. Nor will it do to object that 
Protestants do not go to the same extreme in such 
things as do Poman Catholics, for it takes but a little 
leaven to leaven the whole lump. A small amount of 
poison will infect and render fatal a very large mass, 
and thus a small amount of error may infect and 
cause the whole truth to become " a savor of death 
unto death." Poman Catholicism was not at first 
what it has been since then ; little by little it became 
what it once was and now is. And hence, since like 
causes produce like effects, those who indulge in what 
has made Poman Catholicism such a destructive abom- 
ination can not possibly avoid the dreadful results of 
its terrible tendencies and awful consequences. 

1st. And here let us inquire whether there is ia 
Connection with Protestantism anything resembling 
Poman Catholicism ? ISTow, one of the worst features 
of Poman Catholicism is its popery, or manism. The 
Pope is the soul of the whole system. Pemove him, 
therefore, and nothing remains but a headless aud 
soulless body, which, like the tail of the snake, may 
writhe awhile after its head is severed. So with respect 
to parts of Protestantism. Pemove the manism from 
them, and Christians are at once together and one in 
Christ. Manism, therefore, is the great obstacle to 
Christian purity, unanimity, and success. Through 
satanic device it distracted the church at Corinth, and 
since then has kept up a confusion throughout the 



THE "WORLD'S SPIRITUAL CONQUEST. 307 

Christian world. There is not a feature of Roman 
Catholicism that can not be traced directly to Satan 
and manism. So with respect to unchristian dissen 
sion and all its attendant evils. Remove manism, 
therefore, and the principal cause of spiritual defeats is 
out of the way, and the world quite easily and speedily 
subdued to Christ. ^ 

And hence — 

2d. Here arises another very important question, 
tiz., where shall we find the man or the men ? In 
Roman Catholicism, he is still at Rome. In Prot- 
estantism, they are in connection with the different 
theological institutions. As now instructed, students 
look up to teachers, and the people look up to stu- 
dents. The teacher, therefore, is where students are 
started in different directions, drawing the people after 
them, and thus causing disagreement, discord, and 
division, and all the other evils of unchristian dissen- 
sion. Theological instructors, therefore, are the most 
accountable and responsible for spiritual defects. 
Now, that this is so can not be even reasonably 
doubted, much less truthfully denied ; for just let teach- 
ers all agree, and doubtless students would very soon 
all agree ; and let both instructors and pupils all agree, 
and doubtless in a short time the people would all 
agree ; and teachers, students, and the people all thus 
agreeing, the principal cause of infidelity is removed, 
Satan defeated, and vast numbers immediately con- 
verted and saved who otherwise will be eternally lost. 
f Now, who can doubt this ? Certainly it must be 
admitted that, like the Pope in Roman Catholicism, 
theological instructors wield a mighty influence within 
their own denominations, and that denominational 
faith and practice are molded and kept up through 



308 the world's spiritual conquest. 

or by means of such teachers. Let them all agree, 
therefore, and the different denominations are very 
soon the same in both faith and practice, and one and 
the same denomination. Do any exclaim, n We 
would not have it thus"? If so, then they would 
not have it " as it is in heaven " ; nor as in the Lord's 
prayer, we are all required not only to pray, but 
to labor; nor as Christ prayed (John xvii, 21); nor as 
God commands in the plainest terms that could have 
been selected; nor as is especially indispensable to the 
proper conviction of the impenitent and the world's 
conversion to Christ. But really, are there any so 
senseless and hard-hearted as thus to exclaim ? If so, 
find a more blind, bigoted, infatuated, or hypocrit- 
ical, corrupt, and dishonest class if you can. In vain 
will you traverse popedom, heathendom, or any other 
region of darkness. 

3d. And here another very important question 
arises: Who of these theological instructors are the 
most accountable and responsible for such a state of 
things? I answer, every one of them who does not 
actually knoio that he is right. 

1. Those who are right and yet do not actually 
know it. Doubtless there are many such. They are 
quite right in both faith and practice, and yet do not 
actually know it. The reason — because they have 
taken for granted what they have been taught. They 
guess they are right, because they suppose their in- 
structors were right. But no one, not even a private 
member of the Church — much less minister of the 
gospel, much less theological professor — has any right 
at all thus merely to guess at any part of his faith 
and practice ; because in thus guessing and not actu- 
ally knowing, he is much more apt to be wrong than 



THE WORLD'S SPIRITUAL CONQUEST. ?>09 

"to be right. Certainly, on account of the surround- 
ings and imperfections of human nature, the liability 
to be wrong is very much greater than that to be 
right. Nor is this alone true with respect to spirit- 
ual things; it is equally true in almost everything. 
To illustrate : Take, for* instance, school-teaching and 
other secular employments. Now, let those w r ho em- 
ploy the teacher guess that he is qualified to teach, 
and the teacher guess that he knows how and what to 
teach, and guess that his pupils are learning, and the 
scholars guess that they understand their studies ; 
further, let the farmer simply guess that he under- 
stands his business, and the merchant guess that he 
understands his, and the mechanic guess that he un- 
derstands his, and the lawyer guess that he under- 
stands his, and the physician simply guess that he 
understands his. Now, thus guessing and not actually 
knowing, would not all be more liable to be wrong 
than to be right ? I believe every intelligent person 
will admit that a more rash, or reckless and ruinous 
course could neither be conceived nor pursued. 
And yet very many pretending to rationality and 
even to piety, and especially occupying the high and 
awfully responsible position of theological instructors, 
not only guess with respect to at least a part, if not 
the whole, of their faith and practice, but counte- 
nance and encourage others in doing the same thing. 
But here I ask, can greater recklessness be conceived 
than such conduct on the part of persons occupying 
the position of and pretending to what is professed or 
claimed by theological instructors? I, for one, think 
not. Indeed, nothing can be much worse than for 
one Unnecessarily to guess at God's will, for by so 



310 the world's spiritual conquest. 

doing the Devil's will is more apt to be done thai* 
that of any other. 

One reason is, because it is looking to the wrong- 
source for wisdom. Said the Holy Spirit : " If any 
lack wisdom " (it makes no difference whether par- 
ent or child, young or old, rich or poor, bond or free,, 
learned or ignorant), " let him ask " — of whom ? The 
Pope, the preacher, the parent, or any one, or any 
number of human beings ? No ! emphatically no t 
But let him ask of G-od, " and it shall be given 
him." And hence the taking for granted what we 
have been taught, and then guessing that we are 
right, is looking to man for wisdom instead of God,, 
and violating one of the plainest and most important 
scriptural commands that could have been given ;. 
and, of course, doing wrong, and the Devil's wilL 
rather than that of God. 

Further, habit, when formed, is a giant ; and habit 
is formed by indulgence. Indulging, therefore, in 
taking for granted what we have been taught, and 
then guessing that we are right, is putting ourselves, 
into the hands of a giant to be bound over to Satan 

Further, example is contagious. Taking for grant- 
ed, therefore, what we have been taught, and thua 
setting the example of guessing at our own faith and 
practice, is not only throwing ourselves into the jaws 
of Satan, but inducing others to do the same thing. 
Taking everything into the account, therefore, even 
though one may be about right, yet nothing can be 
much worse than not to actually know it. 

2. Much more accountable and responsible for 
spiritual defeats are those theological instructors who 
are wrong and yet do not know it. For- right wrongs- 



THE WORLD'S SPIRITUAL CONQUEST. oil 

nobody, since right is an injury to none, and wrong is 
an injury to all. And hence it is much better to do 
right ignorantly than thus to do wrong. Further, if 
a theological instructor be wrong, he is without ex- 
cuse; for if there was^ever a class who should obtain 
and could obtain the truth as it is in Christ, they are 
theological instructors. Now, truth and error are as 
different and distinct from each other as light and 
darkness, and hence it is no more necessary to mis- 
take the one for the other than to suppose it is day- 
light when it is dark. And here I ask, do any doubt 
that properly asking God for wisdom, by prayer and 
searching the Scriptures, could possibly fail of the 
truth as it is in Christ? If they do, they believe 
that God is a liar; for he says " it shall be given. " 
Doubtless every really sensible and pious person be- 
lieves that, should such a course be pursued, the truth 
would be obtained as certainly as it was done. If, 
therefore, theological teachers, or even the private 
members of the Church, are destitute of such knowl- 
edge, it is their own fault. There is no excuse for 
them. Indeed, the position and influence of theolog- 
ical instructors are such that were they so disposed, 
and should they take a proper course, doubtless they 
could, under God, and in a short time, revolutionize 
the wdiole world. 

And here it may be stated that doubtless those 
theological teachers who are right, and actually know 
it, may be more or less guilty for the ignorance of 
their brethren they know to be wrong. Suppose, 
now, that those theological instructors who know 
they are right — because they have properly investigated 
for themselves — had in the past made or should at 
the present time make a kind, determined, and per- 



312 the world's spiritual conquest. 

severing effort to arouse and enlighten their breth- 
ren whom they know to be wrong, would such an 
effort either have been or now be in vain ? Not un- 
less labor in the Lord is in vain. Doubtless for want of 
such an effort, those theological teachers who know 
they are right are more or less accountable and 
responsible for the apathy and ignorance of those 
they know to be wrong. But here it should be re- 
membered that every one must meet his own ac- 
countability and bear his own responsibility, and that 
the guilt of one will neither excuse nor expiate the 
sin of another. And hence, though those who know 
they are right may be more or less guilty for the 
ignorance of those they know to be wrong, yet such 
guilt furnishes no excuse at all nor expiation for 
such ignorance. It is, therefore, of infinite impor- 
tance that every theological instructor very carefully 
and prayerfully inquire wherein and to what extent 
he is actually accountable and responsible not only 
for his own, but for the ignorance of others. 

And here it may be stated that fearful indeed is 
the accountability and responsibility of those theo- 
logical teachers who are wrong and yet do not know 
it, for in addition to their own guilt in failing to put 
forth a proper effort to arouse others they suppose to 
be wrong, and thus discover to themselves their own 
ignorance, by means of their apathy and inaction 
not only does their own ignorance remain, but at the 
same time they are perverting gospel truth, leading 
others astray, and doing to all a terrible injury. And 
here, varying the Savior's language (John xv, 22), I 
would state that, had no instructions been given upon 
what we are now considering, there would have been 
no chance for either guilt or condemnation with re- 



THE WORLD'S SPIRITUAL CONQUEST. 313 

speet to it. But since they have been given, if they 
.are not heeded "there will be no 'cloak' for Bin." 

Indeed, it seems to nie that nothing can be more 
evident than not only that the theological institutions 
referred to are stagnant spiritual pools, fermenting 
and keeping up all the evils of unchristian dissension, 
filling the Christian community with disagreement, 
dislike, discord, division, envy, jealousy, strife, and 
vainglory, and thus aiding Satan the most effectually 
it can be done in his work of dishonor and death, — 
but that they could be easily drained, and thus pre- 
vent such fearful havoc. And that after having had 
their attention directed to this subject, and the facts 
concerning it impressed upon their minds, unless 
theological instructors bestir themselves and thus try 
to remove the cause of and prevent such dishonor, 
torture, and death, it will be because they are not only 
perfectly indifferent as to God's glory and the salva- 
tion of souls, but actually preferring and delighting in 
ruin and wretchedness, or in the Devil's reign rather 
than the triumphs of the Cross. But startled and 
nettled by such statements, perhaps they may now 
undertake either to disapprove what has been said, or to 
find some plausible excuse for such Satanic indifference 
and inaction. Perhaps they may object — 

1. That such is not the orij/in, the nature, the 
tendency y and the results of unchristian dissension. But 
who that has either heard or read what has now been 
said will undertake to show that unchristian dis- 
sension is not of satanic origin? Certainly no well- 
informed and sane person will do so. And hence, 
should any of said theologians undertake it, we would 
advise that they be either put under a number of good, 



314 the world's spiritual conquest. 

competent instructors, or at once hurried off to a luna- 
tic asylum. And thus, too, with respect to the nature, 
the tendency, and the results of unchristian dissension. 
But perhaps they may again object — 

2. That, though such be the origin, the nature, the 
tendency, and the results of unchristian dissension, yet 
it is unavoidable. Now, doubtless it would be perfectly 
reasonable to dispose of tnis objection in the same way 
as was the other, but as it seems to be the Devil's 
chief argument and the key to the arch of his princi- 
pal fortress, we will enlarge a little, and at once state 
that if said objection were correct it would entirely 
disapprove of the accountability and responsibility of 
every finite being, and thus render perfectly useless, 
absurd, and unjust all the different forms of voluntary 
government, such as that of social, civil, mental, and 
moral ; because if unchristian dissension, one of the ' 
worst evils, be unavoidable and .hence necessary, it is 
so of all sin ; and hence, if said objection were correct, 
there would not be a finite being in the universe at all 
accountable or responsible for anything, nor would 
any form of voluntary government be either just, con- 
sistent, or of any account. And hence, should any of 
said theologians urge such an objection, if not proven 
fools or maniacs by the first, they certainly would be 
by the second; and thus, too, of all other objections 
to the contents of the present volume. 

And here I come to the private members of the 
Church and earnestly inquire, should theological in- 
structors and other teachers and leaders remain 
perfectly indifferent and inactive with respect to 
unchristian dissension and other God-dishonoring and 
soul-ruining evils now in the Christian community, 



THE WORLD'S SPIRITUAL CONQUEST. 315 

will you — as do the people, the Pope, or the impeni- 
tent, the Devil — continue to follow on these blind 
leaders of the blind until God, as he did at least five 
of theseven churches of Asia Minor,' vomit you forth, 
subjecting you, in connection with said leaders, to all 
the anarchy, the famine, the pestilence, the war, the 
bloodshed, and the other torturing and destructive 
judgments which attended their overthrow? But, 
perhaps many may exclaim, and especially blind,, 
indifferent, and reckless theologians, "He is neither a 
prophet nor the son of a prophet," and thus put far 
away the evil day which is now right at their doors, 
and which, too, they could see and avert if they would. 
And yet, I ask, is it not right and wise, and also our 
duty, to compare the present with the past, and to 
decide that like causes will produce like effects, and 
that so far as the present resembles the past we may 
expect the same results at present and in the future 
which have occurred in the past, unless there be a. 
radical and mighty change ? Doubtless all will grant 
this, and yet, perhaps, recklessly remain perfectly 
indifferent and inactive with respect to the whole 
matter. But thus did the antediluvians, the Sodomites,, 
the Canaanites, the Egyptians, the Israelites, the Jews, 
the Babylonians, the Nmevites, the Greeks, the Ro- 
mans, and at least five of the seven churches of Asia 
Minor, until God in great wrath and with an out- 
stretched arm destroyed them with terrible judgments. 
But those the most accountable and responsible for 
such recklessness, wickedness, and destruction were 
the watchmen on Zion's towers, who failed to instruct, 
to admonish, and to warn the people as they should. 
And thus, if the present schismatic and spiritually 



316 the world's spiritual conquest. 

apathetic and corrupt state of things continues, waxing 
worse and worse until God in great anger destroys 
this nation, will not the leaders in Israel, especially 
theological instructors, find that they are the most 
accountable and responsible for such a mighty change 
and fearful ruin ? They certainly will, so far as they 
fail to bestir themselves and to " cry aloud and spare 
not, declaring unto the people the whole counsel 
of God." 

And finally, as an admonition, spur, and encour- 
agement to all Christians to embody in both faith and 
practice what has now been said upon the world's 
spiritual conquest or conversion to Christ, let them 
read the following from the Presbyterian statistics of 
all missions : " 104,000 converts and church-members 
from 16 organizations; 15 returning 48,000, Pedo- 
baptist; 1 returning 56,000, Baptist." The difference 
between the one and the whole of the fifteen is ac- 
counted for by the Baptists on the ground of their 
superiority over the Pedobaptists with respect to 
harmony with and loyalty to the Scriptures, and thus 
perfect harmony with and loyalty to God's will. If 
so, suppose not only all Baptists, but all Pedobaptists, 
should get into perfect harmony with and loyalty to 
both the holy Scriptures and thus to God's will, would 
we not in a very few years, if not in a few months, be 
in the midst of the millennium, with the world 
actually converted to Christ? Doubtless we would. 
And may God grant that very soon such may be the 
fact, and the whole world thus entirely subdued to the 
Savior. 

Thus much upon the world's spiritual conquest or 
conversion to Christ, which may God grant, for Jesus 



CONQUKST. 317 

Christ's sake, every one may read, and adopt in faith 
and embody in practice, and thus obtain and enjoy the 
great blessing God the Father, God the Son, and God 
the Holy Spirit have for the inhabitants of earth,, 
and even, too, in this life. Amen. 



THE END. 



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